Kcttt tra te OP la Ta καρ ρ κεν κα συν δοσιρ, σάνορ en ea Dot αν; παν δεν ea mM στ ἐϑρυαν πε κϑοετα Fon -- sang ἐκ νοσῶν δὶ nSapalnchn ne Cie νυν s ee nee ed ey ey Se eee ΡΟ ae foe ef nl AD ncn ed ERED ὅν pee ees ieee Seer a one ti mine Pom teat La ME EAN Ud whi aN AS EEE σεν fa Aree sen fn ET TE NEI AEE OME RRA Att 02 Φν α΄ Vin BE SPE VOR are pe Ad EO REN TM MIE EM Fe Pech wie Pettey ον ον nine Ste eae ae al Pecabate PP amet ann Rh Ara ape peer roe eon, Sen 8 Mle hi fe eee tin in Ws oentnn αν Stee BARA IBE REG EA ORL Sime eae RI et ον ΜΝ με τος νυ ad λιν min ing τπκαττθοσοττο, anne SAS ona NR TONE im Pte eee eet ας OR - Moe hn Ort ia wits ttn me BOA EIEN MOM! ρος τς μὴν sa Sn Ore etn om MTA EASES ONEE RPE BVT eee rn te Rhein Wt Me tbe Sty AU rate gner se near rontn ete ΝΣ — ARS (A SCO thay ἐκ MAAS MCN Ne aden radeon ate yen pethnenenD NC RAPA m neh Tana Wi omens sae MEME RAHN on the hn κει ARSE Mae κα ν τ pte oe ma apa ταν ἀπό, Ὑδο renee as an κῆρ τῇς aR ten IU AAAs Som, are beseeenane Reasne Teena Maly ἃ ΔΑ APPA cage ον σα ORT ROTR RSP IRR tm Mm ο araeneupedtomne Bpemenatnaes (gn Rok A A ne ere nn tn en nore trn a Se caper Seeraiea ae ren cmere ann arenas Ua snare tn enn tN sepa meene naemamname Sorts mere ana ens ant AOR τὸ RAM Pa πῶ πο ντῶνα nny Ree RENEE ee Se nome tesa om peneree eee vA ia Lisi My ἀν ay ᾿ i a ᾿ rm U A iy Ν᾿: cf a Tai ie Oe ee ἢ} i, ᾿ Wak any dean ni bine AN ἂν a i Re ῇ vi hi ae UN CA ' ᾿ ib ᾿ ἢ a - } ei p We Ἶ ᾿ ; ι i nv f a fi " pan my eit " ive ah Ny ee . 1. are JED | ἀμ ha ; At, ony ie , wil ᾿ ! ᾿ i ΝΗ], ih dis i Hiica ᾿ i? ee ᾿ a fi ie vi Ne ee AAT ἌΝ Lay 7 Vee ᾿ y a 7 Bey ἣ ᾿ Alp Ἢ ᾿ ; hw i My ie bi ᾿ ie ᾿ ᾿ Ὶ ΤῊ f Ld = eon a ἌΝ ir rd i ἣν ἽΝ in " f a ne ΤῊ ᾿ ' a nie, ᾿ i it i” | Ni " me re ἣ ᾿ aed 1a haw "" an ν , ᾿ ay ite We “ iM i fi ᾿ . " νῶν τ νι J om Aad Ur i) ae ᾿ ᾿ ; ae ἢ mi ᾿ a Dit? an alia a sh 7 viet a, nue “ἥν | ἢ Oe over a ee ihe oa J \ A f rT “" " ᾿ ᾿ a Ἷ ᾿ j ᾿ ᾿ πο ᾿ Γ " ᾿ Ἷ τὰν ᾿ ᾿ i 7 ᾿ a Ἂ ΠῚ a ᾿ ᾿ν yi) eee ἢ 4] | } Ἵ Fe ; ᾿ ᾿ | ᾿ i rn i? hy! ' ᾿ Ag! ἡ ag ᾿ id i Thies be eee ee : ΝΠ i V ἝΝ γ᾽ ᾿ 7 " ! ᾿ ᾿ A), ὙΠ ἵν ‘i THE OLD TESTAMENT IN THE NEW. A CONTRIBUTION TO BIBLICAL CRITICISM AND INTERPRETATION. THE OLD TESTAMENT IN ΤῊΝ NEW. A CONTRIBUTION TO BIBLICAL CRITICISM AND INTERPRETATION. THE QUOTATIONS FROM THE OLD TESTAMENT IN THE NEW CLASSIFIED ACCORDING TO THEIR AGREEMENT WITH, OR VARIATION FROM, THE ORIGINAL; THE VARIOUS READINGS AND VERSIONS OF THE PASSAGES ADDED: AND CRITICAL NOTES SUBJOINED. WILLIAMS AND NORG ATE, 14, HENRIETTA STREET, COVENT GARDEN, LONDON; AND 20, SOUTH FREDERICK STREET, EDINBURGH. 1868. <= Ὗ ΝΠ aut Wi a 4 αἱ | A | ν᾿ ὯΝ “vote το ν, ae a ᾿ ᾿ ᾿: e AR Ν on en. Moir Aven taE THRE Macon ὅλο, δ a? ‘ : . . ὍΣ ὁ " CH ATAT CO BIT Moot SOTA TOs he δ ᾿ ered) , Pi A: rr TAS My et Beas ratgee ter ὯΝ ΤῊΣ i δ a a 4 ' x Ἷ ᾿ ye Arn ΠῚ ἣν οι. "δον te β 1 Ἷ Η ᾿ > , 4 , a * 'ς AG - ΣΥΝ ἢ an ree a γἀῤδρὰ od eVieie®e we - ee ᾿ men 8 LONER ἤν Ἷ ots : ᾿ + ᾿ , Ν᾿ , ὙΠ : Ὁ : ne ΠΕΡῚ FEA Dn ate Υ ΕΣ we ~ #2 ἐν : es : ἀξ Ἢ τ ὦ J ἢ ων ἐν ' 7 an 4“ {τε 4 ? ms it th A a we elt ds 1 rE πὰρ Biss AA purge δα δες etraaenite! Ν᾽ : ΟἿ amo: < f ener ἈΠ) Actin TON bed i TO MISS DUNDAS or DUNDAS As a Mark of Respect and Esteem AND AN ACKNOWLEDGEMENT OF THE INTEREST FELT IN IT FROM THE BEGINNING THIS VOLUME IS DEDICATED BY THE AUTHOR. ΓΤ dene sth tnt Brite gh ad \ . ν τὰ “ ᾿ ΕΟ ΠΟΛ ἡ δα ᾿νε. ἌΣ μιν, ee PP atch EE PREFACE. A few words only of Preface need be given, as the book must speak for itself. It was drawn up in substance twenty years ago; and for the last four and twenty years a goodly portion of my time has been taken up with the study of the Languages and Literatures of the East, dead and living. And the following work is given to the learned world as the first fruits of these studies. In examining the texts, I have used those I am most familiar with. Perhaps others would have selected different texts, or would have drawn up texts for themselves, among which to institute the comparison. But it seemed better to take those in current use, that it might not be said the texts were so far fitted to each other. The Various Readings of course no one can alter (unless by saying that he finds this other reading in the MS. there) though the values attachable to them may be differently estimated by different critics, and hence the different texts supported by them. The Versions for the Hebrew of. the Old and the Greek of the New are those contained in the so-called Authorized Version. It was thought advisable to abide by them; but, when- Vill PREFACE. ever any emendations were supposed requisite, they were placed in the Notes. The Version of the Septuagint is that by Brenton, corrected or improved when required. It is to be borne in mind that the following work only classifies and critically discusses the passages in the New Testament, which are considered to be Quotations from the Old. It is the ground work for other volumes, wherein will be dis- cussed the Introductory formulas as bearing on the Authenticity and Inspiration of the books of the Old whence the Quotations are drawn; and the passages themselves as containing prophecies whose fulfilment is pointed out, or types whose antitype is given, or historical ‘facts which are adduced, or illustrations which are drawn from the Sacred Storehouse. While others have written on the same subject, it is yet to be regarded as containing an independent investigation. And the subject is an important one, not only in itself, but as bearing upon so many other questions of interest. It links the Old and the New together, shows how the New is the sequence of the Old, and the Old the preparation for the New. It is connected with Questions which have an interest for Christians at all times, and now as much as, perhaps more than, ever before. The Canon of the Old Testament is brought up for discussion, and its witness thereon must be heard. It speaks on the Genuineness and Authenticity of these books of old, and its testimony on these points must be listened to. The Inspiration of the Bible is under review, and its evidence for it as GOD’s word, must be regarded. It speaks in plainest phrase thereof, and the voice of truth must be believed. Murray House, North Berwick. October 3ist 1867. TABLE OF CONTENTS. Page Introductory Remarks . acfvaten, sowt ΡΟΝ XV Key to the Signs and τ οἵ Weimer in the Various Readings of the New Testament . . EE Re Fi oat Ae ROO Key to the Signs and ἘΠ ΤῊΣ of ieee in the Various Readings of the Septuagint Version ‘ Key to the Signs and Abbreviations of Waiting ἢ in "ehe ἜΣ Rengines of the Old Testament . ... ΝΟΥ ΧΧΙΧ Readings of the Codex Sinaiticus, xs, ἐπε τ on aii ‘QueibdBasaaaes of the New Testament, and extracted from Tischendorf’s Notatio Codicis Sinaitici prefixed to Vol. I. of his Critical Edition of 1859 . . . . XXXII . XXVIII Table A contains the Quotations in the New Testament, which agree with the Original Hebrew ‘Text of the Old, when the latter has been correctly rendered in the Septuagint Version, with which also they of course agree. It is divided into two parts, Table A.s, containing those passages in which the same arrangement of words is followed in the New Tes- tament and the Septuagint; and Table A.d, wherein the words occur in a slightly different order. . Table A.s contains Matt. XIX. 18.fp, p.1; ch. XIX. 19.Ip; ch. XXI. 16,.p. 2;.ch. XXII. 39; Mark VIL. 10.fp; ch. XI. 17 chy SEE 31; Luke X. 27.1p, p. 3; ch. XVIII. 20.lp; John X. 34; ch. XIX. 24; Acts I. 20.lp, p. 4; ch. II. 34—385; ch. IV. 25—26, p. 5; ch. XIII. 33% ch. ΠῚ 35; Rom: 11L) 43. fp, p26; eh. ΠΕ 93. lpych. TV. 17, pe ts sched, 183 ch. VIEL: 369 Πρ κυ τ 3 eh. ΕΧ 125 eh. Lk. 15, p. 8; eh, X. 19: ch: Xill, 9:4p; pre9:, ch. RAUL ΘΠ eh, XV 3; { Cor X: J-\ch. X. 26°(v..28. lp ing); 2°Cor LV. 13, puis eb yi. 2s he EXO Galt 10: chi V., J aril Heb. 1 ΠΡ: ὍΣ 1: Selp» eh. 1. 8—9, “p. 12; ch. Ἱ 15: ch. L153 ch: LV. 3, p. 43; ch. IV. % elt, Ve pe ch. V..63-ch, ΠΡ: Ch ὉΠ Neel. es ch. XI. 18; James 11. 8; App. Matt. XXVII. 35, p. 15; Rom. III. ACPD Sloe LO Yer τ Cae, oot ye 8. oy rm eee amtae! bas "al ae) ra Oe annie he 1—16 Table A.d contains Acts XXIII. 5; Rom. 1X. 13; Heb. II. 13, p. 17; EGE ain apaiOe vet. <4 “cae eae Me eee 17—18 Table B contains the Quotations in the New Testament, which agree with the Original Hebrew Text, when the latter has not been correctly rendered in the Septuagint. x TABLE OF CONTENTS. Page It is divided into two parts, Table B.s, containing those passages in which the Septuagint may have been partly followed verbally; and Table B.d, wherein it may be supposed that such was not the case. Table B.s contains Mark XII. 29—30, p. 19; ch. XV. 28; Luke XXII. 37; 2 Cor. VIII. 15, p. 20; 2 Tim. II. 19; Heb. 11. 12, p. 21 . . 19—21 Table B.d contains Matt. II. 15; ch. XXVII. 46, p. 22; Mark XV. a4, Ὁ 25 Tor. TE A pe Base Sass Feel See ee ee 22—24 Table C contains the Quotations in the New Testament, which differ from the Original Hebrew Text, when the latter has been correctly rendered in the Septuagint. This difference is 1. in Words; or II. in Clauses; or III. in Both. Hence Table C is divided into three parts correspondingly, viz. Table C.I; Table C.II; and Table C.III. And, as the Difference in Words has reference to the rendering (denoted by r); to the omission (0); and to the addition thereof (a), Table C.I. is subdivided into corre- sponding parts. Also, as the Difference in Clauses has respect to their position, as (1) introductory; (2) intermediate; and (3) final, Table C.Il. is also broken up into subordinate Tables to correspond; and the letters, r, 0, and a will intimate, as above, about the render- ing, omission and addition thereof. Similarly are there subdivisions of fable CIII. Table C.I.r. contains those passages of the New Testament which differ from the Original in the rendering of a Word or Words, and are Matt. XXII. 44, p. 25; Mark X. 19.fp, p. 26; ch. XII. 36, p. 27; Luke XVIII. 20.fp, ch. XX. 42—43, p. 28; ch. XXIII. 46; John II. 17, p. 29; ch. XV. 25, p. 30; ch. XIX. 36, p. 31; Acts III. 25; Rom. III. 4, p. 32; ch. IIT. 18; ch. X. 19; ch. XV. 11, p. 939: Ὁ Cor.. IM. 20; ‘ch. XY. 27; ip. 34; ΡΠ ΤΥ 6, ΡΥ Heb. i 73° chy Vil 14, ΘΟ, chy TX, 20s eh as, pore James II. 11, p. 38; 1 Pet. II. 24; 1 Tim. V. 18.lp, p. 39 . . . 25—39 Table C.I.o. contains those which differ by the omission of a Word or Words, and are Matt. XV. 4.fp; ch. XIX. 19,fp; ch. XXI. 13.fp, p. 41; ch. XXII. 32; Mark X. 19.lp, p. 42; ch. XII. 26; Luke IV. 10—11, p. 43; Acts VI. 40; Rom. X. 5, p. 44; ch. XV. 9; Gal. ΤΠ 15, RABAL go. HE aL eae: vo oe ee ee 41—45 Table C.I.r.0. contains those which differ both by the rendering and the omission of Words, and are Matt. XV. 4.10}; Mark VII. 10.lp; Luke II. 23, p. 47; ch. XIX. 46.fp, p. 48; John VIII. 17; de tk τ fp, p. 49; ch. VII. 32; ch. XIII. 34, p. 50; 2 Cor. VI. 16, p. 51; Gal. III. 8, p> 52; 1 Pot. ἘΠ 6 p. 62° «ais. . 47—53 Table C it contains those which differ by the addition of a 1 ‘ord or Words, and are Matt. XIX. 4; Mark X. 6, p. 54; John XIII. 18, p. 55; Rom. III. 11—12; 1 Cor. XV. 45, p. 56; Heb. IV. 4; Ohi. Mike BI, De ΕΥ̓ elec, etree eae ae Waar a) Cobh: νον πο ee Table C.l.r.a. contains those which differ both by the rendering and the addition of Words, and are Matt. XI. 10, p. 58; Mark I. 2, p. 59; Luke VII. 27; John VI. 31, p. 60; Rom. IX. 25, p. 61; 1 Cor. X. 20, p. 62; 2 Cor. VI. 18; 1 Pet. II. 22, p. 63... . . 58—63 Table C.1.o.a. contains those wide differ both by the omission and the addition of Words, and are Matt. 11. 23, p. 64; Rom, ILI. 10, p. 66; ch, XI. 3; 1 Cor. I. 31, p. 67; Gal. IV. 30, p. 68 . . 64—68 TABLE OF CONTENTS. XI Table C.I.r.o.a. contains those which differ both by the rendering, the omission and the addition of Words, and are 1 Cor. XV. 25; 1 Pete Mle Sie Dy pe RO nse car Atge cet oy ἀενῶν ΚΟΙΣ gE AIR ns 69 Table C.IL.r.o. contains that which differs by the rendering and omission of a Clause or Clauses, and is Heb. XII. 20, p.72 ... 72 Table C.ILr.a. contains that which differs by the rendering and addi- tion of a Clause or Clauses, and{is 2 Cor. VI. 17, p. 138 . « «. . 73 Table C.1I.2.0. contains those which differ by the omission of an intermediate Clause, and are Matt. IV. 6, p. 74; Rom. VII. 7, θ᾽ soy tation ey ove, seed Νέας ΣΟ 7a Mice omy a biota . .14--τ78 Table C.II.1.0.2.0.3.a. contains those which differ by the omission of an initial and intermediate Clause, and the addition of a final one, and are Matt. XXII. 24, p. 76; Mark XII. 19, p. 77; Luke MK SUG ΡΒ ΣΤΥ ΠΤ ice een ete 76—78 Table C.III.a.2.a. contains that which differs both in Words and Clauses by the addition thereof, and is Acts II. 17—21, p. 80 .. 80 Table C.IIl.o.a. contains those which differ both in Words and Clauses by the omission and addition of either, and are Acts XIII. 2) Dex OL 5 ΠΟΙΉΣΕΙ 85 Ds, SO Mar tof ἘΣ αν apace δεν On tet skh τὸ- 84—85 Table D contains the Quotations in the New Testament, which differ from . the Original Hebrew Text, but agree with the Septuagint Version, which of course also varies from the Original. It is divisible into two parts, Table D.s, containing those passages, in which the same arrangement of words is followed in the New Testa- ment and the Septuagint; and Table D.d, those wherein the words occur in a slightly different order. The Difference from the Heb. is I. in Words; or, 11. in Clauses. Hence Table D is divided into two parts correspondingly, Table D.I.; Table 1.11. And, as the Difference in Words has reference to the rendering (denoted by r); to the omission (0); and to the addition thereof, (a), Table D.I. is subdivided into corresponding parts. Also, as the Difference in Clauses has respect to their position, as (1) introductory ; (2) intermediate; and (3) final, Table D.II. would also be broken up into parts to correspond, if the passages were numerous enough; and the letters, r, 0, and a intimate, as above, about the rendering, the omission and the addition thereof. Table D.s.L.r. contains those passages which agree with the Septua- gint and have the same order, but differ from the Hebrew in the rendering of a Word or Words, and are Matt. IV. 7, p.87; Matt. XIII: 14—15, p. 88; Luke IV. 12; Acts Il. 25—28, p. 90; ch. VIII. 32-33, p. 92; ch. XXVIII. 26—27, p. 97; Rom. IV. 7—8; eh. Xt 18,p. 995) 1 Cor: IX. 9: chy. XV 32, ps A005 (Gala IV. 27; Hebe Lisi ps, 101 2... «tx Ae ee Oe ae 87—101 Table D.s.I.o. contains that passage which, while agreeing with and having the same order as the Septuagint, differs from the Hebrew by the omission of a Word or Words, and is Acts VII. 35, ρ. 102 102 Table D.s.L.zx.0. contains those which agree as before, but differ from the Hebrew by the rendering and omission of a Word or Words; ‘and. ave Rom.) XV.) 12; Heb ΙΞ ΟΥΤ p.2103\,.., yp τ eas 103 Table D.s.I.a. contains those which agree as before, but*di/fer from the Hebrew by the addition of a Word or Words, and are Matt. XXI. 42; Mark XII. 10—11, p. 105; Luke XX. 17; John XII. 38, XI TABLE OF CONTENTS. Page p. 106; Rom. X. 16; ch. XII. 20; ch. XV. 10, p. 107; ch. XV. 21, p. 108; 1 Cor, VI. 16; Heb. XIII. 6, p. 109; 1 Pet. II. 7, p. 110. 105—110 Table D.s.L.r.a. contains those which agree as before, but differ from the Hebrew by the rendering and addition of a Word or Words, and are Rom. IV. 3; ch. IX. 29, p. 111; James II. 23, Be REDD TEE eS RD ONDA SBIR TERT IGES Sad Re 111—112 Table D.d.Lr.o. contains those which, while agreeing with the Sep- tuagint, but having a slightly different order, differ from the Hebrew by the rendering and omission of a Word or Words, and are: Rom, X1.34; 4. Dim: V,.18. fp, ped 19. αν πε S04 or A ee 113 Table D.d.Lr.a. contains those which, while agreeing with the Sep- tuagint, but having a slightly di/ferent order, differ from the Hebrew, by the rendering and addition of a Word or Words, and ate Rant. 2021, ΡΣ ἘΠ (Gal TS ΟΡ δὲ se) we ee 114—115 Table D.d.l.v.o.a. contains that which, while it is like the two pre- ceding Tables in regard to the Septuagint, di/fers from the Hebrew by the rendering, the omission and the addition of a Word or Words, and is Hep; Ry 8. τ 98 5 ριον τ νον, oa ogee 116 Table D.s.I1.r.0. contains those passages which, while agreeing with the Septuagint and having the same order, differ from the Hebrew by the rendering and omission of a Clause or Clauses, and are, Heb. 11. 6—8, p. 118; ch. X. 5—7, p. 119; James IV. 5, p. 123. 118—123 Table E contains the Quotations in the New Testament, which differ from both the Hebrew and the Septuagint, which are also themselves at variance. This Difference is I. in Words; or, II. in Clauses; or III. in Both. Hence Table E is divided into three parts correspondingly, viz. Table E.J.; Table E.I1; Table E.III. And, as the Difference in Words has reference to the rendering (denoted by τὴ; to the omission (0); and to the addition (a) thereof; Table E.I. is subdivided into corresponding parts. Also, as the Difference in Clauses has respect to their position as (1) introductory; (2) intermediate; and (3) final; Table E.11. is also broken up into parts to correspond; and the letters r, 0, and a inti- mate about the rendering, omission and addition thereof. Similarly are there subdivisions of Table E.III. Table E.1.r. contains those passages which differ from both the Hebrew and the Septuagint, which themselves vary, by the render- ing of a Word or Words, and are Matt. 1. 28, p. 127; ch. IX. 13, p. 128; ch. XII. 7; ch. XIII. 35, p. 129; Mark XIV. 27; Luke II, 24, p. 130; John XIX. 37, p. 131; Acts VII. 49—50, p. 132; Rom. II: 14, p. 133; 1 Cor. XV. 54, p. 134; ch. XV. 55, p. 135; 1 Pet. I. 24—25, p. 136; ch. II, 24.fp; ch. IV. 8, p. 1387; 2 Pet. Il. 22. fp; Rev. I 27, p. 188 «1 1 wwe he wire we wes 127—138 Table E.l.o. contains those passages which differ from both as above, by the omission of a Word, and are Rom. 1. 17, p. 140; Gal, DOS 44, 97441 ἐς re a, ly SI ol τ; 140—141 Table E.Lr.o. contains those which differ from both as above, by the rendering and omission of a Word or Words, and are Matt. VIII. 17, p. 142; Luke VILL. 10; Acts VII. 37, p. 143; ch, XIII. 47, p. 144; Rom. IX. 9, p. 145; ch. X. 15, p. 146; 1 Cor. I. 19, p. 147; ch, IL 16, p. 148; Eph, VI. 2—3, p. 149; Heb, XII. 26, me 10k ae aa NS λυ θεν EEE 10 5 a Se es 142—150 TABLE OF CONTENTS. XIII Table E.l.a. contains those which di/fer from both as above, by the-addition of a Word, and are Matt. IV. 10; Luke IV. 8, p. 151 151 Table H.L.ria. contains those which differ from both as above, by the rendering and addition of a Word or Words, and are Matt. - XXVI. 34; Acts IV. 11,-p- 152; Rom. IX. 17, p. 153; ch. EX. 26, p.-154;+ ch. 471. ὉΠ KET 19; pp. 1553/1 Cor.* RIV. 21> 'p: 1565 2 Cor. IX. 7, p. 157; Gal. III. 10, τς 158;-Heb. I, 6, p.- 159; ch. X. 30, p. 160; ch. XII. 5—6, p. 161; James IV. 6; ch. V. 20, 5. 162 Hi PIM ge Deena) ἀπ να LO eel peed te 152—162 Table E.I.o.a. contains those which di/fer fiom both as above, by the omission and addition of a Word or Words, and are Matt. IV. 4; ch. XVIH. 16,-p: 164; ch. XIX. 5; ch. XXI. -13-lp,-p; 165; ch. XXII. 37, p. 166; Mark X. 7—8, p. 167; ch. XI. 17.1p; Luke XIX. 46.1p, p. 168; Acts VII. 3; ch. VIL. 42—43, p. 169; ch. XIII. 41, p: 183; Rom. II. 24, p. 184; ch. XI. 4, p. 185; 2 Cor. XIII. 1, be 180;¢ Gal. Tile 13: phe VW. 31, pial Si os hs BPS ao 164—187 Table E.Lr.0o.a. contains those which differ from both as above, by the rendering, omission and addition of ἃ Word or Words, and are: Matt. I, 6,..p, 189;- ch, I. 18, p. 193; , ch. TIL. 9. ps 194; ch. XV. 8—9, p. 195; Mark I. 3, p. 197; ch. VIL. 6—7; John VI. 45, p. 198; Acts VII. 335-84, p. 199; ch. XV. 16—17, p. 201; Rom. IX. 27—28, p. 203; ch. XI. 9—10, p. 206; ch. XI. 26—27, p. 207; Heb. I. 10—12, p. 209; ch. II. 7—11, p. 210; ch. VIII. 5; ch. X. 16—17, p. 213; 1 Pet. IL. 6; ch. II]. 14—15, p. 215. . 189—215 Table E.Il.a. contains that passage which differs from both the Hebrew and the Septuagint, which are themselves at variance, by the addition of a Clause, and is Luke X. 27. ἔρ, p. 218... . 218 Table HE.II.o. contains those passages which differ from both as above, by the omission of a Clause or Clauses, and are Luke IV. Ae SGU: 1:25. Bie DUO, els ehoiak od tap ele τσ τε ce ene ΩΣ 219 Table H.II.1.a.2.0.r. contains those which differ from both as above, by the addition of an introductory Clause, the omission of an intermediate one, and the rendering thereof, and are Matt. XXI. 5, Ὁ. 221. Joh MUL: 14—15,.p.. 22254 Com, IL-9, p. 223-4... .. 25 Table E.IIL.r.1.0. contains those which differ from both as above, by the rendering of a Word or Words, and the omission of the introductory Clause, and are Matt. IV. 15—16, p. 225; Rom. III. DIE ea ane Sha σον | wale νας ἐγ τ τς ois! αν Ἔν ον 225—226 Table E.III.r.2.0. contains those which differ from both as above, by the rendering of a Word or Words, and the omission of an intermediate Clause, or Clauses, and are Matt. XII. 18—21, p. 228; Mask 12: 5» 231;\ Sohn; ME: 40) pic 23a. το een ον 2284-233 Table E.III.1.0.3.a.r. contains those which differ from both as above, by the omission of the introductory Clause, the addition of a final Clause, and the rendering of a Word or Words, and are Matt. MN G0, pe 2851. Cor. Wh Sy epetemaegigik hee! ete 235-237 Table E.II1.r.2.a.0. contains those which differ from both as above, by the omission and addition of intermediate Clauses, and the rendering of a Word or Words, and are Luke IV. 18—19, p. 239; Acts III. 22—23, p. 241; ch. VII. 6—7, p. 243; ch. VII. 26—28, p-. 244; Rom. IX. 33, p. 246; Heb. VIII. 8—12, p. 248; Luke I. 17, RD. Aole, SRM BN hin cggt es BR A ard ge τι 238—253 XIV TABLE OF CONTENTS. Page Table E.II1.r.0.a.2.0. contains those which differ from both as above, by the rendering, the omission and addition of a Word or Words, and the omission of an intermediate Clause or Clauses, and are Luke III. 4—6, p. 256; Rom. X. 6—8, p. 259; ch. XIV. 11, ἢ. 251, a! W835 Aey's ΣΥΝ alee I ean ea, HL SI: τ ok Unde 256—261 Appendix contains John VII. 38, p.263; ch. VII. 42, p. 264; Eph. V. 14, Bs SOG vee δ raed τ Baie ee Meee oo Sah a Sop ak Bw ROW oe 263—265 General GummAry sig) 2 gan hea ας 6 SE ιν eer See 267 Index I. of Passages in the Old Testament Quoted in the New ...... 271 Index II. of Quoted Passages found in the New ...........6-. 275 INTRODUCTORY REMARKS. In reading the New Testament, one cannot fail to ob- serve passages, in regard to which it is either explicitly stated or directly implied that they are extracted from other writings. And one who is familiar with the Old Testament, will be able, in general, to refer them at once to their sources, so intimate is the connection between the two portions of Holy Writ. The New Testament being written in Greek, and the Old Testament in Hebrew, (excepting a small portion in Chaldee), it would be necessary, in instituting a comparison between the extract and its original, either to translate th@ original into Greek, or to translate both into one’s vernacular tongue, in order to see how far they agree or differ. Yet, for this end, it would not answer, to take any translation, our own Authorized Version for example, and make the comparison therewith, in- dependently of the originals. Such a mode of procedure, though carried out, would be found unsuccessful for the purpose in hand; and recourse must be had to the originals. But, it may be borne in mind that, before the New Testa- ment was written, the original Hebrew Text had been translated into Greek, a version which appears in what is called the Septuagint. And thus the New Testament Greek extract may be compared with the translation found in the Septuagint Version. Now, it has been maintained by some, that the New Testament writers, in their Quotations, always made use of the Septuagint; while others have held that they quoted solely from the Hebrew Text, which they translated for themselves; and a third party, that they adhered uniformly to neither, but used, now the one and then the other, as best suited their purpose. Such a matter of dispute, it is impossible to deter- mine a prior7. The facts themselves must be investigated, and the conclusion arrived at accordingly. XVI INTRODUCTORY REMARKS. In order to this, the Quotations must be classified according to their Agreement with, or Variation from, the Sources re- ferred to, viz. the Hebrew Text and the Septuagint Version, which will necessitate a comparison also of the two latter in these respects. And taking it for granted at present, that the | Hebrew Text may not be always correctly rendered in the Septuagint Version, and also, that the New Testament Extracts may not always agree with both, or with either, it will be found that there can be no more than Five Great Classes, to one or other of which all the Quotations will be referrible. These five classes are the following: Class A would contain those which agree with the Original Hebrew Text, when the latter has been correctly ren- dered in the Septuagint. Class B would contain those which agree with the Original Hebrew Text, when the latter has not been correctly rendered in the Septuagint. Class C would contain those which der from the Original Hebrew Text, when the latter has been correctly rendered in the Septuagint. Class D would. contain those which der from the Original Hebww Text, but agree with the Septuagint Version, which of course would vary from its Original. Class E would contain those which der from both the Hebrew and the Septuagint, which also would be themselves at variance, the latter no¢ correctly rendering the former. Thus, Classes A and B would contain those which agree with the Hebrew; Classes A and D, those which agree: with the Septuagint; and Classes C and E, those which der from both. In Classes A and C the Hebrew Text has been correctly rendered in the Septuagint Version; but in Classes B, D and E it has vof been so. Class A is thus common to both the Hebrew and the Septuagint; Class B is peculiar to the Hebrew, and Class D to the Septuagint; and in Classes C and E the Quotation differs from both the Hebrew and the Septuagint, which in the former Class agree, but in the latter differ. Of course, it is only an investigation of the facts them- selves, that will show whether or not there are Quotations referrible to all'these Classes, or, to how many of them they can be referred, the above classification being a generalization drawn up @ priori, and with reference to general principles, from which it is certain that no more classes will be required, however many of these may be needed in arranging the details. INTRODUCTORY REMARKS. XVII It may also be anticipated that each Class will be capable of subdivision, in various respects, according to the location, rendering, omission or addition of words or clauses. But, before proceeding to the Classification of the Quo- tations according to the above general analysis, it may be requisite to name the Sources used in the comparison, or the texts from which the Extracts compared are taken. The Hebrew Text is taken from Hahn’s edition of the Hebrew Bible, in regard to which Rosenmiiller says in his Preface: “Textum Hebraicum hee editio sistit Hooghtianum, qualem Hahnii accurata diligentia recognovit, et a mendis typographicis, que ei insederant, repurgavit. Hooghtiana vero editio exhibet eum textum, quem R. Josephus Athias, typographus Amstelodamensis, in Bibliis a se editis, anno 1661 et 1667, collatis optimis que tunc exstabant editionibus, et ad emendandum adhibitis duobus codicibus antiquissimis, constituit. Editio hee textum Hebraicum, judice Jablonskio in Preefatione ad Biblia Hebraica a se edita, a rudimentis Complutensibus per varia varii temporis incrementa ad adultam quandam maturitatem ita eluctatum exhibet, ut om- nibus, quae eum precesserunt, palmam preripere merito censeri debeat. Quare digna illa erat, cujus textum Jablonskius et Van der Hooght in Bibliis Hebraicis a se editis potissimum sequerentur.” This text has been compared with that of Van der Hooght, as edited by Judah d@’Allemand who says: “In exemplari seligendo, ad quod hee presens editio conformaretur, non potuimus non in usus nostros adhibere prestantissimum Everardi van der Hooght opus, Amstelodami publici juris factum anno salutis 1705; tanto virorum doctorum consensu per continuos saltem annos exceptum” οἷο; and which has thus become the textus receptus, as it is called, for the Hebrew Bible, as the Elzevir edition of 1624 became the textus receptus for the Greek Testa- ment. He adds: “In foliis corrigendis, summam diligentiam adhi- buimus, ut presens hee editio, et textu accurato et lectione sincera, doctioribus se commendaret....Hoc modo, omnia folia, sexies ad minimum, examini prius subjecta fuerunt, quam manum ultimam operi typographus admoverit.” Comparison has also been instituted between these two editions and that by Doederlein and Meisner, from which the various readings of the Hebrew Text have been taken. In the preface Meisner says: ‘“Constat abunde, quam grata fuerit bibliorum hebraicorum editio, olim a b. Reineccio procurata, et deinde aliquoties hic Lipsie apud Breitkopfium repetita. Que quum esset, divenditis omnibus exemplaribus, rursus imprimenda B XVI INTRODUCTORY REMARKS. et interea temporis cum orbe literario communicata essent opera illa preestantissima et ad crisin Veteris Testamenti maxime facientia, puta Kennicotti et de Rossi collecte variantes lectiones ex immensa codicum hebraicorum manuscriptorum copia, Breit- kopfius, Vir honestissimus et de re literaria preclare meritus, textum nudum repetere noluit, sed in nuce, ut dicere solent, proponere, que momenti ullius fuerint, in utroque illo critico opere, varia codicum hebraicorum lectiones”....And towards the end he writes: “Habent enim nunc tirones et omnes lite- rarum hebraicarum fautores, si hee biblia sibi comparaverint, conjunctim et uno obtuitu, que ad lectionis varietatem spectant; et brevi tenebunt signa critica, brevitatis caussa electa et magnam partem aliunde etiam nota, quum in plagula, Penta- teucho preefixa, omnia ac singula a b. Deederlino -sint explicita.” The Greek Version of the Old Testament is that of the Seventy, so called, edited by Tischendorf, who begins his pre- face with: “§ 1. Inter docta antiquitatis sacra monumenta insignem locum occupat Septuagintaviralis que dicitur librorum Veteris Testamenti interpretatio. Qu postquam sive tota sive potius ex parte mirabili orta modo jam ante Christiane ecclesiz primordia credita est, quod idem placuit Josepho et Philoni, ab Sanctorum Apostolorum scriptis, ad quae non raro eximia cum gravitate invito ipso hebraeo textu adhibita est, novam contraxit auctoritatem, patrum plurimorum ac gravissimorum ipsiusque ecclesiz fide atque usu confirmatam” ... In ὃ 14 he writes: “Restat ut de apparatu critico explicemus. Superstitum codicum grecorum qui textum Veteris Testamenti continent magnus numerus est; ad plus trecentos apud Holmesium recen- sitos fere centum accedunt alii. Inveniuntur dispersi per Europam atque Orientales terras, inprimis Rome, Parisiis, Florentiz, Vindobone, Londini, Oxonii, Venetiis. Plurimi a decimo inde szculo litteris minutis exarati sunt; pauci, quorum Holmes quindecim commemorat, a quarto fere usque ad nonum seeculum uncialibus litteris...§15.... Ex Holmesianis testibus ad summam antiquitatem fere octo pertinent, a quarto ad septimi seculi initium scripti.... Reliqui sunt Codex Vaticanus ex quo fluxit Romana editio, et Codex Alexandrinus. Ad hos Holmesianos accedunt vel eadem vel majore antiquitate hi sex: Codex I’riderico-Augustanus, Codex Ephraemi Syri rescriptus, ete... Ex his omnibus non editi sunt nisi iidem tres quos ad appara- tum nostrum adhibuimus [viz. Codd. Alex., Ephr-Syr., et Frid.- Aug.|...And in the last section, he adds: ὃ 23... Due vero res in editione paranda animum meum assidue occupabant ; quum enim quantus laborum campus pateret criticis textus INTRODUCTORY REMARKS. XIX ereci Veteris Testamenti studiis, tum hee intelligebam quan- tum inde esset frugis redundaturum ad rationes grece lingue, maximeque sermonis ejus quo libri Novi Federis conscripti sunt expediendas atque illustrandas.” This edition has been compared with that of Leander Van Ess, who writes: “Dictus ergo qui textus Romano-Sirtinus presenti hac nova editione juxta Exemplar Rome 1587 editum fidelissime typis reddatur cura mihi fuit exactissima, omissis tamen hic variantibus lectionibus ibidem substratis, quas addere ideo dehortabar, quia editioni huic manuali superflux eeque fuissent ac mole et pretio libri moleste; insuper et critico pro studio insufficientes, existentibus nempe copia infinitis variantibus lectionibus Molnes-Parsonianis, aliisque usu obviis editionibus plus voluminosis.” Of this Edition Tischendorf says in Note 52: “Pre ceteris vero videndum est de editione nupera, que hodie in multorum manibus est. Editionem dico stereotypam Leandri Van Ess, Lipsiz 1824, apud Car. Tauchnitium. Dicitur in titulo ‘juxta exemplar originale vaticanum Rome editum 1587, quoad textum accuratissime et ad amussim recusa’. Ac verum est, incredibilem in eo opere fidem servatam esse ipsis manifestis Vaticani exemplaris vitiis;... Accedit vero vitiorum qu ipsa plane sua vindicat numerus tantus ut Romanam editionem longe superaverit.” Lambert Bos’s Edition “Secundum Exemplar Vaticanum Rome editum, accuratissime denuo recognitum, una cum Scholiis ejusdem Editionis, Variis MStorum Codicum Veterumque Exen- plarium Lectionibus, nec non Fragmentis Versionum Aquile, Symmachi, et Theodotionis’, published at Franeker in 1709, has also been used, especially for the Various Readings. of his book he says: “opus, in quo elaborando quinquennium et amplius desudavimus. ... hec nostra Editio, quam plerisque aliis accuratiorem fore atque commodiorem nos nobis persua- demus.” Of the translation itself he writes: “maximum tamen usum habuit in prima Ecclesia, eoque in pretio fuit, ut ab Judxis Greeciensibus passim sit lecta. Publice etiam in Synagogis prelectam Sabbatis Festisque diebus statuit eruditissimus Scaliger, quique eum sequuti, Waltonus, Simonius, aliique. . . Hance trans- lationem Christiani ubique et in Oriente et in Occidente usur- parunt. Hane Veteres Patres Greci Latinique in scriptis suis passim allegarunt atque illustrarunt. . 1081 Evangeliste et Apostoli hane Versionem usurparunt, et ‘ubique ipsissima horum Interpretum verba protulerunt. Pauca tantum sunt, in quibus ab iis discesserunt.” The conclusion of this extract bears on the subject of this work; and how far the statement therein B 2 XX INTRODUCTORY REMARKS, is correct, will be seen hereafter. Of the three chief editions in his day, viz, the Complutensian, the Aldine and the Roman, he says: “Complutensis e multis exemplaribus MStis concinnata a viris doctis ... Sed magna aliquando libertate hi Editores usi sunt... multa enim in hac editione mutarunt, ut Hebrzeo melius illa responderent”, which should be borne in mind when considering the various readings. “Aldina .... ex veteribus exemplaribus undique conquisitis .... Observavit Usserius varia in eam glossemata irrepsisse, eaque non solum ex variis editio- nibus et versionibus petita, sed etiam in locis que citarunt Apostoli, a vulgata LXX. lectione discrepantia.”—a circumstance most needful to be remembered. “Romana... in lucem prodiit Rome a. 1587... . Sixtus V. Pontifex, quum Cardinalis adhue esset ... animadvertens, infinita pene loca non eodem modo ab antiquis sacris Scriptoribus afferri, quo in vulgatis Bibliorum Grecis editionibus circumferrentur, omni cogitatione ferebatur ad edendum versionem Grecam puriorem.... Libri Vaticant bonitas non tam ex horum codicum consensu perspecta est, quam ex iis locis, qué partim adducuntur, partim explicantur ab antiquis sacris Scriptoribus, qui fere nusquam hujus exem- plaris Lectiones non exhibent. Ita se res habet. Plurima loca a Patribus antiquissimis adducta ipsemet contuli cum editione Romana, et cum illa maxime convenire deprehendi.” So much for the text. As for the various readings he writes: “Ceterum ne quid in hac nova nostra editione desideraretur, visum fuit singulis paginis subjicere Scholia Romane Editionis, et praeter illa omnes variantes Lectiones quotquot conquirere potuerimus. Excerpsimus enim 6 Polyglottis Anglicanis cunctas .... Has omnes inter familiam facile ducunt ew que de codice Alevan- drino ... Sunt depromte.... Non tamen diffiteor, quadam esse in Cod. ἦκα. quie preferenda sunt Romano. (Quare optime factum, quod Vaticano textui preter alias varias lectiones primo loco subjecerimus Cod. Alea. Variantes Lectiones.... Prater Variantes Cod. μα. Lectiones exhibuimus omnes discrepantias editionum duarum celebrium, ITenela sc. et Complutensis .... Ad hee... excerpsimus differentias Owoniensis libri MS. coll. univ. Octateuchi dicti’, denoted by Ox. MS. in the various readings. “Denique Prophetarum minorum ex codice Cardinalis Barberini vetustissimo Variantes Lectiones exhibuimus”, marked B. or Barb. It has been deemed right to let L. Bos speak in regard to the sources from which he drew the various readings given in his edition of the Septuagint. The Greek Text, of the New Testament is that of the seventh edition of Tischendorf, who begins his Prolegomena with: ν INTRODUCTORY REMARKS. XXI “Septima hc mea Novi Testamenti editio tantopere aucta emen- data refecta prodit ut novum opus dici queat. Data enim est opera ut prioribus editionibus omnibus quum meis tum aliorum superior prodeat non tantum incrementis apparatus critici sed ipsa ratione ac via. Quam ad adornandam que a me prestita sunt statim breviter exponam, .... Consentaneum autem est separatim perscribere primum que ad apparatum criticum, tum que ad recensionem textus faciunt. Rursus in apparatu critico distinguenda sunt quattuor hec: codices Greci, versiones anti- que, scriptores ecclesiastici, editiones.” After speaking of these he adds: (p. XXV.) “Atque haec quidem de incrementis appa- ratus critici ex quattuor laborum generibus, quibus facile patebit ad perfectionem eum omnibus similibus operibus longe majorem perductum esse. .... Maximum vero ac singulare in commen- tario isto novo momentum hoc habet, quod non modo ad omnes lectiones in textum receptas qua nituntur auctoritate notatum est, sed etiam aliorum (Griesbachii, Lachmanni) lectionibus ipsisque Elzevirianis testes sunt appositi.... (p. XXVII) Singu- larem autem apparatus nostri virtutem nondum tetigimus. Cernitur in eo quod ad aliquot lectionum centena judicii quod secutus sum brevissime ratio est reddita. Quibus ab exemplis certe hoc conclusum iri spero, nusquam temere hoc vel illud preeferri vel rejici.”... He next comes to speak, in the second place, of the text, in regard to which he says: (p. XXVII) “Textus petendus est unice ex antiquis testibus, et potissimum quidem e Grecis codicibus, sed interpretationum patrumque testimoniis minime neglectis. Itaque omnis textus nostri con- formatio ab ipsis testibus proficisci debebat... non ab Elzeviriana quam receptam vocant editione.” Lastly, in mentioning the rules he has followed in settling the text, he says, amongst other things, and as bearing on the subject of the following pages, (p. XXXII) “3. Locis geminis quum Veteris tum Novi Testamenti maximeque evangeliorum synopticorum, ad quos inter se exaquandos priscorum hominum precipuam curam pertinuisse certum est, testibus qui consensum prebent pre- ferendi sunt qui dissensionem testantur, nisi gravis caussa aliud suadeat.” And in illustrating the same he writes: (p. XLI) “Veteris Testamenti locos quod attinet, minime satis est Ro- manam sequi editionem, immerito plerisque codicem Vaticanum exprimere visam, nec ipse satis est codex Vaticanus sed con- ferendus est apparatus criticus ad LXX. interpretes. Quod quum in lectionibus dijudicandis saepe neglectum esset, proclive erat a vero aberrare. Rursus autem magna editio Holmesiana apparatum satis imperfectum habet; propterea ipsa documenta XXII INTRODUCTORY REMARKS. antiquissima, quorum plura nostra nuper opera ex tenebris pro- tracta sunt, aliis mox secuturis, certe ubi gravius aliquid in censum yvenit adeunda sunt.” It is from this seventh edition of Tischendorf’s, published in 1859, that the Various Readings also have been extracted. And when he gives readings of the LXX, they are placed in their proper column. His text has also been compared with Lachmann’s in Ed. of 1831. Key to the Signs and Abbreviations of Writing in the Various Readings of the New Testament. The Capital letters placed after a reading, as in p. 4 ξεπὰ cBEG etc; sometimes before, as in p. 3 HX al m ὡς ἑξαυτον, denote the Uncial Manuscripts in which it is found: thus, A marks the Codex Alexandrinus in the British Museum, which seems to have been written after the middle of the V™ Cent., and, with a few exceptions, contains both Testaments; B marks the Codex Vaticanus, which also contains, with some ex- ceptions, the whole Bible, and was written about the middle of the IV Cent.; C marks the Codex Ephraemi Syri rescriptus, a palimpsest MS in the Imperial Library at Paris, containing portions of the Old, in the Sept. Version, and fragments of every part of the New, and written before the middle of the V" Cent.; D marks Codex Bez Cantabrigiensis written about the middle of the VI' Cent., and containing with some mutilations the Gospels and Acts in Greek and Latin; and so on with the others. The cursive manuscripts are denoted by numeral figures; thus (5 p.3) 13; 695-271. For an account of both kinds of MSS. recourse must be had to Works on Biblical Criticism and the Prolegomena to Critical Editions of the New Testament. The Ancient Versions are denoted by abbreviations; thus, aeth (see p. 11) stands for aethiopica i. e. the Ethiopic Version, supposed to have been written in the IV Cent. arr (see p. 27) stands for arabicae i. 6. the Arabic Versions, of which one was made from the Greek about the IV Cent., another from the Syriac, a third from the Copiie, and a fourth from the Latin in the VIII Cent. are stands for arab. Erpenii, and denotes the fees Ed. published by Erpenius at Leyden in 1616. ar? for arabica in polyglottis i. 6. the Arab. Version found in the Polyglotts. ar' for arabica romana i. 6. the Ed. of the Gospels published at Rome in 1590. XXIV KEY TO THE SIGNS AND ABBREVIATIONS ἄς. arY*t for arabica versio in Vaticano codice. arm (see p. 19) for armenica i. 6. the Armenian Version, made be- fore the middle of the. 1} Cent.., army’*" (see p. 44) the edition at Venice in 1805. basm for basmurica i. e. the Bashmuric Version used in the East of the Delta of the Nile, or, as others think, in the Oasis of Ammon. cop (see p. 4) for coptica i. 6. the Coptic or Memphitic Version of Lower Egypt, thought to be of the III'¢ Cent. georg for georgica i. e. the Georgian Version made in the VI Cent. goth for gothica 1. 6. the Gothic Version made by Ulphilas about the middle of the IV‘* Cent. perss (see p. 27) for persicae, i. e. the Persian Versions. per? (see p. 26) for persica in polyglottis 1. 6. Walton’s. per® for persica a Wheloc i. 6. the Version, begun by Wheelocke of Cambridge from a MS apparently of the XIV Cent. and finished after his death from his text and Latin Version in 1657. sah (see p. 20) for sahidica i. e. the Sahidic or Thebaic Version of Upper Egypt, made apparently in the V or VI'* Cent. sax for saxonica i. 6. the Anglo-Saxon Version made about the VIII'* Cent. 5] (see p. 35) for slavonica, i. 6. the Slavonic Version of the Xt Cent. syr for syriaca i. e. the Peschito Version made in the II¢ Cent. syr? for syriaca a Polycarpo i. e. another Syr. Version, made in the beginning of the VI'® Cent. for Philoxenus Bishop of the Mono- physites (hence sometimes called the Philoxenian) by Polycarp a rural bishop. syr“" (see p. 15) i. e. utraque denotes both of these. syrP mg and syr? ὁ ast or ὁ ob denotes syr? revised by Thomas of Harkel, whose various readings are marked in the margin or with an asterisk or obelus. syr't or brs (see p. 2) or syrier for syriaca hierosolymitana i. e. the Jerusalem Syriac made in the XI" Cent. syr™ for syriaca curetoniana i. 6. Cureton’s Ed. of the Syriac Gospels, said by him to be a very early Version, the MS belonging to the V Cent. There are two Latin Versions, the one called itala (it), the other vulgata (vulg). it for itala i. e. the latin interpretation, as in use in the first cen- turies of our era, of which there are many mss, designated by small letters (see a ἢ ὁ in p. 4; a b i in p. 19). a denotes the codex Vercellensis, written as it seems by Eusebius the martyr in the IV Cent. b denotes the codex Veronensis of the IV or 1} Cent. c, the codex Colbertinus of about the XI" Cent.; and so on. KEY TO THE SIGNS AND ABBREVIATIONS &c. XXV vg (see p. 11) for vulgata i. e. the Version commonly called the Vulgate, made by Jerome at the request of Pope Damasus 383 et seqq. vg" (see p. 34) or vg™s (see p. 50) denotes this Version in manuscript. vest (see p. 45) for vulgata Sixtina i. 6. the Edition of it published by authority of Pope Sixtus V in 1590. vg’ for vulgata edita 1. 6. the Edition by Pope Clement VIII. in 1592, to take the place of that by his predecessor, which, though set forth as the standard of all future reprints, and by which all copies, if contrary thereto, whether. in manuscript or printed, were to be corrected, was found so faulty that this new edition, which differs from it in many places, had to be published. Two or more letters are used to denote the mss. of the Vulgate, thus am (see p. 11) for amiatinus i. e. the ms, formerly in the Cistercian Monastery at Amiatino in Tuscany, now in the Laurentian Library at Florence, written about A. D. 541. fuld (see p. 183) for codex fuldensis, of about the same age, in the Abbey of Fulda in Hesse Cassel. tol (see pp. 11, 21) for Codex Toletanus, at Toledo, of both Testa- ments, and in Gothic letters; and so on. An account of these Versions and Manuscripts must also be looked for in Works on Biblical Criticism and in the Prolegomena to Critical Editions of the New Testament. The Ecclesiastical Writers are also denoted by abbreviations; thus Or (see p. 2) for Origen; Eus (see p. 4) for Eusebius; Chr (see p. 4) for Chrysostom; and so on. Such abbreviations will be learned from the Prolegomena as above, and one acquainted with Church History can easily see what they stand for. e stands for the Elzevir edition of 1624, as also for that of R. Stephan of 1550.. When these differ, ¢ denotes the latter, c® the former. Besides, ¢ includes Gb et Sz, when Gb et Sz do not differ from the Elzev.; when it is ¢ (=Gb, Sz) (see p. 8) it means that Gb Sz defend the same reading as Tischendorf, unless it be other- wise mentioned. Bch stands for Birch who collated the Codex Vaticanus at the close of last Cent. Btl stands for Bentley, who proposed to publish a Critical Edition of the New Testament, for which he collected various readings. Gb stands for, in the Gospels, Griesbach’s third Edition by D. Schulz in 1827, in the other books, Griesbach’s second Edition in 1806. Gb Sz stands for the above edition of Griesbach by Schulz. Gb° (see p. 15) denotes an omission that seemed probable to Griesbach; and Gb°° (see p. 4) an omission that seemed most probable to him. Gb’ (see p. 18) denotes a reading commended by Griesbach; and XXVI KEY TO THE SIGNS AND ABBREVIATIONS &c. Gb’, a reading especially commended by him. ΟΡ denotes what is received into the text by Griesbach with some doubt. Sz denotes the Edition of Scholz in 1830 and 1836. Ln denotes Lachmann’s larger Editions in 1842 and 1850; and Ln™" his smaller stereotype Edition. Where it is Ln [καὶ] etc. it denotes something included by Lachmann in brackets. When no mention is made of Lachmann, he agrees with Tischendorf. 49 denotes Tischendorf’s Edition of 1849. al i.e. alii: al m or mu (see in p. 3) 1. 6. alii multi: al pm (see in p. 3) 1. e. alii permulti: al pl (see p. 9) i. e. alii plurimi: al pler (see p. 15) 1. e. alii plerique: al longe pl (see p. 33), or al longe pler i. e. alii longe plurimi, or alii longe plerique: al sat mu i. 6. alii satis multi. aliq i. 6. aliquot vel aliquoties. bis (see p. 43) denotes twice; sometimes numeral figures so signify, as Or’, which see below. Ο 1. 6. cum sive auctoritate. Thus Gb°® cA means that Gries- bach thinks it should be left out, according to the authority of Codex A. et. (cum puncto) stands for etiam. add i. e. addo addit addunt. dis i. 6. diserte, as Or‘is i. e. Origen expressly testifies. dist. i. e. distinguit, distinguunt. ed cdd i. 6. codex, codices. ed edd i. e. editio, editiones. e sil i. e. e silentio collatorum. diff i. e. differunt. gr i. 6. graeci. lat i. e. latini. ἡ leg vel similiter i. e. legitur. mg i.e. in margine. mg eccl i. e. margo cum notis ecclesiasticis. min 1. 6. cdd minusculi, or cursive manuscripts. om i. e. omitto omittit omittunt. omn 1. 6. omnes. pauc 1, 6. pauci. perg 1. 6. pergunt etc. pon i. 6. pono ponit ponunt. pp stands for either patres or loci paralleli. pr or prim i. 6. primum. praem i. 6. praemittunt. rell i. 6. reliqui. ; sec i. 6. secundum. ter i. 6. tertium. transp. 1. e. transponunt. unc 1. 6. edd unciales or Manuscripts in Capital letters. var 1. 6. variant. KEY TO THE SIGNS AND ABBREVIATIONS &c. XXVII vdtr i. e. videtur. vv (see in p. 4) i. e. versiones; vv m (see p. 9) i. 6. versiones multae; vv pl (see p. 12) i. e. versiones plurimae; vv omn (see p. 18) i. e. versiones omnes. 12 3 ete- (without a point) are cardinal numbers, as al? (see p. 12) i.e. alii septem, or seven others; 81}}18 3° (see p. 15) 1. 6. more than thirty others. When it is such as Or? etc. it means twice (bis). On the other hand 1, 2. 3. etee (with a point) are ordinal numbers. * (see p. 5), ** (see p. 12), *** (see p. 12), denote the first, second, third hand &c. = 1. e. excepto exceptis. Key to the Signs and Abbreviations of Writing in ihe Various Readings of the Septuagint Version. The text followed is that of the Vatican MS. in Tischendorf’s Ed. of 1850, compared with that by Van Ess in 1835, and that by Bos published at Franeker in 1709, whence, as also from Tischen- dort’s, the Various Readings have been drawn. Alex. MS. denotes the Codex Alexandrinus, now marked A, for a very brief account of which see before p. XXIII. Ald. Ed. denotes the Aldine Edition from the celebrated press of Aldus at Venice, and published in 1518; see before p. XX. B. or Barb. MS. denotes Cardinal Barberini’s MS.; see before p- XX. Compl. Ed. denotes the Complutensian Edition, planned and executed by Cardinal Ximenes, and so called from Complutum, the Latin name of Alcala, where he founded a University and gathered as many MSS. as he could procure, by means whereof with the help of learned men, of whom James Lopez de Stunica was the chief, he prepared the first Polyglott Bible in 6 vols fol., printed between 1513 and 1517, “on Noy". 8" of which year the Cardinal died, full of honours and good deeds”, Pope Leo X. in 1520 giving permission to publish his Bible, which was done in 1522. FA denotes the Codex Friderico-Augustanus brought by Tischen- dorf from the East, and regarded by him as the oldest MS. in Europe, which he published in 1846. M or March MS. denotes a very ancient copy belonging to Renatus Marchalus, Ox or Ὁ MS. denotes a MS. in Univ. Coll. Oxford, of which see before p. XX. Key to the Signs and Abbreviations of Writing in the Various Readings of the Hebrew Text. The Various Readings are taken from Doederlein and Meisner’s Edition of the Hebrew Bible, published at Leipsic in 1793; and the signs and abbreviations there found have been followed. The Roman letters, inserted in the text, thus yy’), refer to the notes below, where the same letters occur, thus ἢ). When in the notes a word with no sign prefixed is found, it is to be understood that that word is substituted in one or more codices, (as the numerals will show) for the one in the text, thus p. 2, Ps. VIII. 3. f) ny 158 f.K. If the variation is only in a certain /etter of the word, that part only of the word is given, in which the variation is found, the sign of abbreviation, viz. ’, being placed at the end to show that the rest is wanting, thus p. 4, Ps. CIX. 8. q)’p. 1 the variation runs through several words, the note ends with that word in which the text and the collated MS. again agrce. = indicates that the word following the Roman letter in the text is wanting in the codex or codices mentioned, thus, p. 3, Is. LVI. 7 c) = 80K. When several words are left out, the first letter of each of the omitted letters is set down, accompanied by the sign of ab- breviation, ’ thus, p. 5, Ps. Il. 1—2, 6) "/3%; but, sometimes, when a greater lacuna is found in a MS., the first and last words thereof only are given. + indicates that the word or words following it are added in the MS. or MSS. there cited, thus, p. 13, Ps. XCV. 7—8, x) + 52 30K. ~ indicates a transposition, of which there are three kinds: either two words only, which are side by side, have been transposed, when the mark ~ is simply used, thus p. 6, Ps. V. 10. k) ~ 38 K; or, the transposition occurs in connection with two words, which. are at a distance from each other, when the Roman letter in the text, which refers to the note, is prefixed to each word transposed; or, lastly, the transposition extends through several words, when the note gives the initial letter of the words in that order in which they occur in the MS. thus, p. 169, Amos V. 25—27. y) 2 '2 nx 612 K. XXX KEY TO THE SIGNS AND ABBREVIATIONS &c. ~ indicates that two words in the text, between which the letter referring to the note is placed, are joined in the MS. thus, p. 127, Is. VII. 14. k) ~ qd K et Edd. ~ indicates that one word in the text is read in the MS. as divided into two. The numbers 1. 2. 3. and so on, are those by which Kennicott and De Rossi marked the MSS. collated by them: those preceding the letter K signify the MSS. collated by Kennicott, while those be- fore R similarly signify the MSS. collated by De Rossi, thus, p. 38, Deut. V. 17—18. x)1 = 8.18...al K. 174... al R. K denotes Kennicott’s work and the MSS., the various readings of which are noted in the former, thus, p. 2, Ps. VIII. 3. ὁ) ... 97K. R denotes De Rossi’s MSS., thus, p. 5, Ps. CX. 1. f)... et p. R. S, standing by itself, denotes the Samaritan text, as found in MSS., thus, p. 10, Exod. XXXII. 6. 5) pysd 363 5. S ed, denoted the edition of the Samaritan text as found in the Polyglotts. S, placed after one or more numbers, denotes that the MSS. marked with these numbers are Samaritan, thus, p. 149, Deut. V. 16. εἰ aac ΘΟ Βι Κα Ed. denotes that certain printed editions have the same reading, thus, p. 6, Ps. XVI. 10. 1) Ed. ant. af 1. 6. a fine means from the end; thus, p. 17, Mal. I. 2—3. ky sae f= 95 1, al i. e. alii, thus p. 6, Ps. XVI. 10. h)... et 16 al. ap 1. 6. apud. ap. 1. 6. ἃ prima means that a certain reading was in the MS. at first, but afterwards it was changed in this MS., and made con- formable to the text, thus, p. 8, Ps. XLIV. 23. z)...a p. R. ΟἿ, 16. ‘cum. codd i. 6. codices. exc. 1. e. excipe means that Samaritan MSS., whose numbers are given, are to be excepted from the witnesses for the common Samari- tan reading, and agree with the Hebrew reading. ex Ο i. e. ex correctione means that the reading has been marked in the cited MS. from correction or emendation, thus, p. 14, Ps. CX. 4. 8)... ex ¢. ext 1. 6. extera points to the Rossian MSS. of a so-called external collation 1. 6. a collation made by another, thus, p. 142, Is. LHI. 4. c) .. 91 ext a Ὁ. R. f i.e. forsan means that the reading of the MS., which is handed down, is doubtful, thus, p. 90, Ps. XVI. 8---11. h)... 130 ἢ f ci. 6. finis commatis means the end of a clause or verse. fo i.e. fere omnes, or nearly all, thus p. 156, Is. XXVIII. 11—12. 4) Naf. =f. ὁ K. KEY TO THE SIGNS AND ABBREVIATIONS &c. XXXI mg or marg denotes that a given reading is found written on the margin of the MS., thus, p. 142, Is. LIII. 4. c) ... 403 mg. Mas i. e. Masora points to the Masoretic notes which are found in the common Hebrew Bibles. MS MSS or ms mss 1. e. manuscriptus or-ti. pl i. e. plures, thus p. 12, Ps. XLV. 7—8, f) Jnann pl. K. pler i. e. plerique. plur i. e. plurimi. praef i.e. praefixum, thus, p. 13, Ps. CX. 1. f) 5 praef. = 38 ete. qd i. e. quidam, thus, p. 127, Is. VI. 14. k) ~ Κα et Edd. 1, 6. quidam Kennicotti, etc. S p 1. 6. sine punctis denotes that a word found in a MS., which has points at other words, wants the points, thus, p. 149, Deut. V. 16. ΡΤ ec.sine: punctis 1K: Ὁ c 1. 6. totum comma, or whole clause or verse, thus, p. 13, Ps. XCV. 7—8. z) t. ο. vv 1. 6. varii means different MSS. ο vdtr i.e. videtur means that that seems to be the reading, thus, p- 116, Hab. H. 3—4. r) ΝΞ vdtr 328 K. Readings of the Codex Sinaiticus, 8, bearing on the Quoted-Passages of the New Testament, and extracted from Tischendorf’s Notitia Codicis Sinaitici prefixed to Vol. Il. of his Critical Edition of 1859, with Additions. Matt. 11. 18 χλαυϑμος ut in textu, non ϑρηνος καὶ xhavd. ut in ς. IV. 16 a pr σκοτε, ab altera (cum solis BD Or') σχοτεα ut in textu. XII. 18 ον a pr cum B al? Eus! (Ln 49) non ut in textu. XIII. 35 χαταβολὴης absque xoouov cB al? etc., ut in textu, non. ut in ¢. XV. 8 ο λαος ovtog etc., cBDL al? etc. ut in textu, non ut in 6. XXII. 44 confirmat xvgcog absque articulo cBDZ, non ut in textu. XXVIII. 46 ἑλωε chee hewe σαβαχϑανεε: clot c. al pauc cop harl; deuce cBL 33 al a pauc am for cop (49); -vee cABD al mu. Mark I. 2 ov ἐγω ἀποστελω: ἐγὼ ut in ς, non ut in textu. I. 2 om ἑμπροσϑεν cov ut in textu, non ut in ς. XV. 28 om versum cABCDX al*® fere, non ut in ¢ (Ln). Acts Il. 20 ἡμεραν cBD ut in textu, non ut in ¢ τὴν gu. cACE al ut vdtr omn. Il. 25 προορώμηὴν ut in textu, non ut in ¢ προῶρ- II. 26 ep ελπεδὲ ut in textu, non ut in ¢ (49). Rom. III. 12 ηχρεωϑησαν ut in textu, non yyoeemd. ut in ¢ Ln 49. IX. 28 a pr om ew δικαίοσ. ote hoy. συντετμ. CAB al® syr ut in Ln, non ut in textu. 1 Tim. V.18 βουν ai. ov φιμωσεες ut in textu, non ut in Ln cAC al’. Heb. 1. 12 a pr ἀλλάξεις cD 43 et Latinis. VI. 14 & μὴν ut in textu, non ut in ¢ ἦ μην. VIII. 10 *ene καρδέαν **eme χαρδιας: -dtav cK al Clem. ΥΠΙ|Ι. 12 om a pr xa τ. ἄνομ. αὐτῶν cB al*.f vg cop syr 49. 1 Pet. 1. 10 δὲο γεγραπται aye ἐσεσϑαε διοτε sym aytog'' wae &: post yeyoantae om ote ut in ¢ (Ln 49) cACGK ete., non ut in textu cB 31 al®; ἐσεσϑαε -Fe in textu cABC al'! vg Clem Syr ete. non ut in ¢ yeveote cK al pl; deore non ut in textu ott; aywog CA*B Clem Cyr ut in textu, non ut in ¢ @yeog eeue cOGK al ut vdtr omn vv omn. TABLE A contains the Quotations in the New Testament, which agree with the Original Hebrew Text of the Old, when the latter has been correctly rendered in the Septuagint Version, with which also they of course agree. Such a table is found divisible into two parts, A.s, containing those passages, wherein the same arrangement of words is followed in the New Testament and the Septuagint; and A. d, wherein the words occur in a slightly different order. TABLE A. 5. (1) Matt. XIX. 18. Exod. XX. 13—16. Exod, XX. 13—16. [To] οὐ φονεύσεις, οὐ 136% μοιχεύσεις. 1400 NIA NO" syn x5!3 ᾿ μοιχεύσεις, ob κλέψεις, ov κλέψεις. "od φονεύσεις. od syn nt ‘Sn yb 15 ψευδομαρτυρήσεις, ψευδομαρτυρήσεις. ἴσα ἐκ Deut. V. 11---20, τἹοὺ , 18,7 φονεύσεις. ‘Sov μοι- χεύσεις. ᾿᾿ϑοὺ κλέψεις. “2 οὺ "py WPI Deut. V. 17—20. ὌΝ ΝΟ) “δ pgm ΝΟ] ΓῺ N277° saaam Nd) 1° Nyy Tp ἼΣῚΣ 13Thou shalt not kill. “Thou shalt not commit adultery. 1°Thou shalt not steal. ‘6Thou shalt not bear false witness against thy neighbour. It may be remarked, first, that the order of these commandments in the Vat. LXX. of Exod. differs from the Heb., the sixth being placed after the seventh and eighth, so that, the sixth, seventh and eighth become the eighth, sixth and seventh respectively, taking the order seventh eighth and sixth. But the Alex. and other MSS. and the Compl. .and Ald. editions agree with the Hebrew. Next, it is seen that the Heb. in Deut. joins them with 1 “and”, which is not rendered in the LXX. where they are now found in the same order as the Heb. of both Exod. & Deut. We should say, then, that Matt. has followed the Heb. of Exod. & not of Deut. agreeing, however, with the LXX. of Deut. and with that of Exod. also, in other than the Vat. MS. ψευδομαρτυρήσεις. 13Thou shalt not commit adultery. ‘Thou shalt not steal. 5Thoushalt not kill. 16Thou shalt not bear false witness. Thou shalt dono murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Matt. XIX. 19 lp. [καὶ] ἀγαπήσεις τὸν πλη- σίον σου ὡς σεαυτόν. Syr hrs om (eadem omitti vult Or) καὶ aya. usq. oe- autor, {and] Thou shalt love thy neighbour as thyself. Matt. XXI. 16. [οὐ δέποτε ἀνέγνωτε ὅτι] Ex στόματος νηπίων καὶ ϑη- λαζόντων κατηρτίσω αἶνον; [Have ye never read,| Out of the mouth of babes and sucklings thou hast perfected praise? Matt. XIX. 19lp; XXI. 16. (2) Ley. XIX. 18. καὶ ἀγαπήσεις τὸν πλη- σίον σου ὡς σεαυτόν. ἑαυτόν in many MSS. and the Ald. & Compl. editions. And thou shalt love thy neighbour as thyself. (3) Ps, VIII. 3. ἐκ στόματος νηπίων καὶ ϑηλαζόντων κατηρτίσω αἷ- γον. Out of the mouth of babes and sucklings thou hast perfected praise. [Table A.s. Lev. ΧΙΧ, 18. ἼῸΞ AI HIN but thou shalt love thy neighbour as thyself. Ps, VIE. 3. PIDIOPMOVAY 12D") y’) 6) tana 97K. f) ny 158 f. K. Out of the mouth of babes and sucklings hast thou *ordained strength. * @ or Heb. founded. Matt. appears at first sight to give a different meaning from that conveyed by the Hebrew TY M70) in his κατηρτέσω αἶνον. Yet, let us examine. The Heb. verb signifies primarily to set, place, lay, the foundation of anything (see Is. XXVIII. 16. Ezra III. 10, 12; Is. XIV. 32). And, as laying the foundation is preparatory to raising the building, it is generalized into, to prepare, which is the meaning of the Gr. verb. Again, the noun in Heb. means properly might, power, as inherent in its possessor (see Job. XII. 16; Ps. XXIX. 11; Judg. IX. 51); then, splendour, majesty, as the concomitants of power (see Hab. III. 4; Ps. XCVI. 7). And, as these -excite in the mind admiration, which finds utterance in praise, it may appropriately be so rendered here (see Ps, XXIX. 1). And the corresponding word in the Greek expresses the same idea. Hengstenberg, however, says: “it always signifies might, strength. By taking it in the sense of praise here, the meaning is disfigured.” And yet it has been so rendered by those whom he believes to have been inspired! Besides, in his setting aside the expositions of others, he always uses it as if it meant praise. Thus he says: “De Wette, without cause, stumbles at the circumstance that praise to God is here ascribed to sucklings. Even a little child is conscious of pleasure in looking upon the lovely scenes of nature, in particular, upon the starry heavens, which are here specifically mentioned; and this admiration of the works of God is a silent praising of Him.” The sense appears to be this: that God has, out of the mouth of children, prepared for Himself a power, to be used against His enemies, which is nothing else than the conscious or unconscious praise they give utterance to, in their admiration of His works, which manifesting His glory, proclaim His existence and perfections. Table A.s.] Matt. XXII. 39; Mark V1I. 10fp; XI. 17; XII. 31; Luke X. 27lp. 3 Matt. XXII. 39. ᾿4γαπήσεις τὸν πλησίον σου ὡς σεαυτόν Υ al πὶ ὡς εαυτον (Gb’). Thou shalt love thy neigh- bour as thyself. Mark VII. 10 fp. [Μωυσῆς yep einer | Τίμα τὸν πατέρα σου καὶ THY μη- τέρα σου, σου sec... D. 13. 69. 271. al pauc om. [For Moses said] Honour thy father and thy mother; Mark XI. 17. [οὐ γέγραπται ὅτι} ὁ οἶκός μου οἶκος προσευχῆς κληϑήσεται πᾶσιν τοῖς ἔϑ- γεσιν; [Is it not written,] My house shall be called* of all nations the house of prayer? * or Jan house of prayer for all nations? (4) Lev. XIX. 18. καὶ ἀγαπήσεις τὸν πλη- σίον σου ὡς σεαυτον ἕαυτον in many MSS. and the Ald. and Compl. editions. And thou shalt love thy neighbour as thyself. (5) Exod. XX. 12. τίμα TOY πατέρα σου καὶ τήν μητέρα σου, σου sec Alex. om. Honour thy father and thy mother, (6) Ig. ΤΥ] 7. ὁ γὰρ οἶκός μου οἶκος προςευχῆς κληϑήσεται πᾶσι τοῖς ἔϑνεσιν. for my house shall be called a house of prayer *for all nations. * or, by. Lev. XIX. 18. 703 ν᾽» MIAN “4 δ ΠΣ εχ ene a | but thou shalt love thy neighbour as thyself. Exod. XX. 12, [ES ONL PAN AS ἼΞΘ Honour thy father and thy mother, Is, LVI. 7. moan ΤΟΞ ὯΝ 3 :ὈΛΘΌ 20) NP 6) = 80 K. 5 17. 19 K. d) = 126K. ὁ) toa 1K. for mine house shall be called an house of prayer for all people. Mark has the words: πᾶσιν τοῖς ἔϑνεσιν, omitted in Matt. XXI. 13; and therefore is the Quotation placed here. Mark XII, 31. ᾿4γαπήσεις tov πλησίον σου ὡς σεαυτόν. HX al m ὡς eavtor. Thoushalt love thy neigh- bour as thyself. Luke X. 27 Ip. καὶ τὸν πλησίον σου ὡς σξαυτόν. AVXal pm or! ὡς εαυτον. and thy neighbour as thyself. (7) Lev. XIX. 18. καὶ ἀγαπήσεις τὸν πλη- σίον σου ὡς σεαυτύν. eavtoy in many MSS. and Ald. & Compl. edd. And thou shalt love thy neighbour as thyself, (8) Lev. XIX. 18. καὶ ἀγαπήσεις τὸν πλη- σίον σου ὡς σεαυτόν. εαῦτον in many Mss; and Ald. and Compl. edd. And thou shalt love thy neighbour as thyself, Ley. XIX. 18, ΞΘ WW ASIN but thou shalt love thy neighbour as thyself. Lev. XIX. 18. 02 WI? HPT but thou shalt love thy neighbour as thyself. Here the word αγαπησεις “thou shalt love’ has been of course omitted, as it was given at the beginning of the verse. i τ 4 Luke XVIII. 201p; John X. 34; XIX. 24; Acts I. 20 Ip. Luke XVIII. 20 Ip. τίμα TOY πατέρα σου καὶ τὴν μητέρα σου. σου sec CEGHSUV4 ete... Gb, Ln om cABDKLMX al m vv m (non abe cop etc.). Honour thy father and thy mother. (9) Exod, XX. 12; Deut. V. 16. τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου. μητ. σου Alex. om σοῦ. Honour thy father and thy mother. [Table Avs. Exod. XX. 12; Deut. V. 16. PADS) PS. We Honour thy father and thy mother. Were the reading in Lachmann’s text, viz omitting σοὺ after uyrepa followed, this Quotation would be transferred to Table Clo. where see Matt. and Mark. John Χ, 84, [Οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ὅτι] ἐγὼ εἶπα Θεοί ἐστε; εἐεπα CBEG(H?)KLUX ete... Ln eezov cADMSUZ al pm. [15 it not written in your law] I said, Ye are gods? John XIX. 24, [iva ἡ γραφὴ πληρωϑῇ ἡ λέγουσα] Διεμερίσαντο τὰ ἑμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἑματισμόν μου ἔβαλον κλῆρον. [that the scripture might be fulfilled, which saith, ] They parted my raiment among them, and for my vesture they did cast lots. (10) Ps, LXXXI, 6. ἐγὼ sina Θεοί ἐστε I said, Ye are gods, (11) Ps, XXI. 19. διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἑματισμόν μου ἔβαλον κλῆ- ρον. They parted my garments among themselves, and upon my vesture they cast *lots. * Gr. a lot or die. Ps. LXXXII. 6. DANO NTN IN) 1) = 379 K, I have said Ye are gods. Ps. XXII. 19. on?!) 22 pam") : 1} 5.8) whad-dyns) 6) "Ξι 308 Κ. ἢ τι 31Κ. 8) 1 = 371. 150. 201K. They part my garments among them, and cast lots upon my vesture, In ¢ (= Gb Sz) in Matt. XXVUL. 35 after βαλόντες κλῆρον is found, as Tischendorf notes, [cf. *Ps 22, 19. Jo 19, 24]: wa πληρωϑὴ to ontev ὑπὸ (A al δια) του mpopytou Ζεμερέσαντο τὰ ἐμαάτεὰ μου ἑξαυτοις (J αυτοις), καὶ ἐπε τὸν ἐματίσμον wou εβαλον xdnoov...haec om edd uncial omn (exc 4) al pl νυ pm Chr Tit bost Or int Hil al. Acts I, 20 Ip. [καὶ] Τὴν ἐπισκοπὴν ai- τοῦ λαβέτω ἕτερος. λαβέτω cCABCD al Eus Chr... ςλαβοε cE etc. (Thph. -βη). {and} His *bishoprick let another take, . * @ or, office or charge. ~ Mee Ps, CVIIL. 8, καὶ τὴν ἐπισκοπὴν αὐτοῦ λάβοι ἕτερος and his *office letanother take. * or charge or overseership. Ps. CIX. 8, TMS ΠΡ AWNIPE) 4) 'b) 30. 93, 156K. and let another take his *office. * © or charge. » by adopting the reading in ¢ as above, viz Adore, the Quotation agrees with the LXX, which may be regarded as rightly rendering Table A.s.] Acts II. 34—35; IV. 25—26. 5 the Heb. ΠΡ) “he will take”, which has here an imper. meaning, the fut. being used for the imper. when the third person is required (see Ges. Heb. Gr. § 125. 3. c.), and hence the reading λάβετω, “let him take”; or it may be for the so-called potential (see Ges. Heb. Gr. § 125.3. 4), & hence Awfoe.—\NIPH means his oversight, charge, office, whether viewed in one’s being set over a thing, or, in its being committed to one’s care (see Numb. IV. 16, 1 Chron. XXIV. 19); and this is the proper and only legitimate meaning to be attached to the rendering word ἐπεσκοπὴν in the New Test., which radically signifies the same thing, and has here no reference whatever to diocesan inspection, but solely to the witnessing of Christ’s life and resurrection (see vers. 21—22). Acts II. 34—35, [΄λόέγει δὲ αὐτός] Εἶπεν ὁ κύριος τῷ κυρίῳ μου Ka- Sou ἐκ δεξιῶν μου “ϑξως ἂν ϑῶ τοὺς ἐχϑρούς σου ὑποπόδιον τῶν ποδῶν σου. 34. εἰπεν... Ὁ am edd lat ap Bed λεγεε | ἢ om 6 35. D* om ay. [34but he saith himself, ] The LORD said unto my Lord, Sit thou on myright hand, %5until I make thy foes thy footstool. Ps. GIX 1. Εἶπεν 6 κύριος τῷ κυρίῳ μου Κάϑου ἐκ δεξιῶν μου co » ~ ᾿ » ΄ δως ἂν ϑῶ τοὺς ἐχϑροῦυς σου ὑποπόδιον τῶν ποδῶν σου. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies *thy footstool. *Gr. the footstool of thy feet. See Matt. XXII. 44 for a remark on the Acts IV. 25—26, [256 διὰ στόματος Δαυὶδ παιδός σου εἰπών] Ἵνα τί ἐφρύαξαν ἔϑνη καὶ λαοὲ ἐμε- λέτησαν κενά; “'παρέστη- σαν οὗ βασιλεῖς τῆς γῆς καὲ οὗ ἄρχοντες συνήχϑησαν Ent τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. [25who by the mouth of thy servant David hast said,]| Why did the heathen rage and the people imagine vain things ? 26The kings of the earth stood up, and the rulers were gathered to- gether, against the Lord and against his Christ. (14) Ps. II. 1—2. Ἵνα τί ἐφρύαξαν ἔϑνη, καὶ λαοὶ ἐμελέτησαν κενά; 2παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οὗ ἄρχοντες συνήχ- ϑησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ. 1Why did the *heathen rage and the ,people ima- gine vainthings? 2The kings of the earth stood up, and the $rulers were gathered together, against the Lord, and against his Christ. * or nations or gentiles. +Gr. peoples. for, chiefs or princes. Ps, CX. 1. ay 35ND) Ym’) ON? PPR Muy) —y 2") pay) oF b) «358 178, 251 Καὶ. ec) Ka- metz sub nun Cod. Cass. d) san 76.245 a p.K. e) wx 76. 41 £K. ἢ) ὃ praef. = 38. 73. 97. 133K. 43. 263. 350. 865. 867 et p. R. san plures K. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies *thy footstool. * Lit. a stool for thy feet. first part. Ps. II. 1—2. mya win md?) Spy IM) DN» YIN FD) EN? Toy yy) ay) b) = 73K. c) san» 206 K. d) '8b 93K. e) "15 == 76K. ἢ) = 41. 245 K. 1Why do the heathen *rage and the people jimagine a vain thing ? 2The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his anointed. *or ¥ tumultuously assem- ble. + 4 Heb. meditate. 6 Acts XIII. 33; XIII. 35; Rom. III. 13. (Table A.s. This passage is an exact copy of the LXX. and is placed here, as the latter agrees with the Heb. But, it would be assigned to Table D.s.Lr, should the LXX. be supposed to depart from the original in rendering 3/27 “tumultuate” by ἐφρυαξαν “demean proudly” (found in act. form only in LXX Ps II. 1 and Quot.); >. “emptiness” i. 6. a vain thing by κενὰ “vain things”; %23%F) “set themselves”, “took a stand”, with by in a hostile sense “against”, by παρέστησαν “stood alongside” with κατὰ “against”; 190)) “sat down” for consultation; hence, “consult”, by συνήχϑησαν “were gathered together”, or “brought together”, the object being for consultation, which is only implied in the Heb. verb, the literal meaning being, “to be set down”, an act preceded by the gathering together; from all which it is seen that the LXX. rendering is exact. (15) Acts XII. 33. Pa, dt, 7 Pa, Ek τ [ὡς καὶ ἐν τῷ πρώτῳ ᾿ ψψαλμῷ γέγραπται] Υἱός μου εἰ σύ, ἐγὼ σήμερον γεγέν- γηκά σε. {as it is also written in the second Psalm,] Thou art my Son, this day have I begotten thee. The words ἐν τῷ mowtm ψαλμῳ yeyountae will fall to be dis- cussed when considering the sources of the Quotations.—At present we are only concerned with the Quotations themselves, and no remark is needed here. (16) Ps. XV. 10 οὐδὲ δώσεις τὸν ὅσιόν σου ἐδεῖν διχφϑοράν. Υἱός μου δὶ σύ, ἐγὼ on- pan Dyn YN TAN 2 μερον γεγέννηκά TE. ty Nes - Thou art my Son, this day have I begotten thee. Thou art my Son, this day have I begotten thee. Acts XIII. 35 [λέγει] Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφϑοράν. Ps. XVI. 10 PPO) WN") pnw ois*) h) κἢν 1. 2. 40. et 16 al. 1) yron plurimi K. et R. Ed. ant. Masora etiam notat 7. k) “νοῦ 37. 39. K. [he saith... ] Thou shalt neither wilt thou suffer not suffer thine Holy One Thine Holy One to see thine Holy One to see to see corruption. corruption. corruption. In regard to the reading PDN we believe the singular 7VON to be the correct one, not only because the rendering is τὸν ὅσιόν cov “thy holy one”, but since it is found (see Davidson’s Revision of Text of Old Test.) in Cdd. 274. edd. mult. 70.» LXX. Syr. Vg. Jerom. Talm. Bab. Midrash Tehillim, Jalkut Simeon. neither wilt Thou suffer (17) Rom. III. 13. Ps. ¥. 10, Pa, Vs. ate τάφος ἀνεῳγμένος ὁ λά- τάφος ἀνεῳγμένος ὁ λά- Ὀλδὴ po) mna“ap ρυγξ αὐτῶν, ταῖς γλώσσαις ουγξ αὐτῶν, ταῖς γλώσσαις ἐν δ ν ΠΌΣΙΝ αὐτῶν ἐδολιοῦσαν. αὐτῶν ἐδολιοῦσαν. Ὡς A al λαρυξ (G-eur6). 6 λαρυξ, k) "38 K. 1) 4 206 K. - “Table A.s.] Rom. IIL 13; IV. 17. 7 Theirthroatis anopense- Theirthroatisanopen se- Their throat isan open se- pulchre; withtheirtongues pulchre;withtheirtongues pulchre; with their tongues _ they have used deceit, they have used deceit. they have used deceit. Rom. III. 13—18 are found as verse 3 of Ps. XIII. Sept. “But” says Davidson, in Sac. Herm. p. 396 “although it is generally found in editions of the Septuagint attached to the 13th Psalm, yet it is wanting in most MSS. Accordingly, one scholiast has the remark “these words are no where found in the Psalms. It ought to be inquired whence the apostle took them.” Another says, Diodorus, Theodore, Cyril, and Didymus have τάφος ἀνεῳγμένος — ἐν ταῖς ὁδοῖς αὐτῶν, but they are not found in the Hexapla. In Justin, however, as also in the Roman Psalter, the Arabic, and the Ethiopic, the words in question appear. It is certain that the Septuagint has been here interpolated from the Epistle to the Romans.” Not only are they wanting in very many copies of the LXX, but in all known Heb. MSS. excepting two (marked 649. 694 K. i. e. in Kennicott’s collation) written about the end of the fourteenth century; so that, their having been interpolated from the Epistle to the Romans seems most probable; and it may be noted that the Codex Alex. does not contain them. The latter clause of this Quotation is apparently different from the Hebrew, yet upon inquiry they will be found to be the same. The Heb. means literally, “they make smooth their tongues”, i. e. “utter smooth words” (see Prov. XXVIII. 23; Π. 16) or “flatter”, while the Greek means, “they act deceitfully with their tongues”, 1. e. “speak deceiving words.” And can any. speech be more deceiving than a flattering one? See Ps LXII. 4. (18) Rom. III. 13. Ps, CXXXIX. 4. Ps. CXL. 4. ἐὸς ἀσπίδων ὑπὸ τὰ χείλη ἐὸς ἀσπίδων ὑπὸ τὰ χείλη yonay nnn away non αὐτῶν αυτῶν the poison of asps 7s the poison of asps is adder’s poison is under under their lips. under their lips. their lips. This quotation should be placed in D.Lr, if the sing. 2W2y “an adder’s” be rendered by the pl. comdwv “of asps” —yet, as the former may be considered to be a collective, and an appellation besides, it would be rightly rendered by the pl. ἀσπέδων. (19) Rom. IV. 17. Gen. XVII. 5. Gen. XVII. 5. [καϑῶς γέγραπται] ὅτι ὅτι πατέρα πολλῶν ἐϑνῶν ἼῸΣ) ΝΣ or-as ῚΞ πατέρα πολλῶν ἐθνῶν τέ- τόϑεικά σε. ; ᾿ ϑεικά σε. ([As it is written,] I have for a father of many for a father of many made thee afatherofmany nations have I made thee. nations have I made thee. nations.) The Heb. 7MN3 “I have given thee” is rendered by τέϑεικά oe “J have placed thee” the usual rendering of 7) by τέϑημι. 8 Rom. IV Rom. IV. 18. [κατὰ τὸ εἰρημένον] Οὕτως ἔσται τὸ σπέρμα σου. [according to that which was spoken,] So shall thy seed be. Rom. VIII. 36. [χκαϑὼς γέγραπται] ὅτε ἕνεκεν σοῦ ϑανατούμεϑα ὅλην τὴν ἡμέραν, ἐλογίσϑη- μεν ὡς πρόβατα σφαγῆς. evexey CABDEFGL al mu Clem Or Meth Chr... ¢ (= Gb Sz) evexa cGK (e sil) ete. Thdrt. Dam Thph. Oec. ([As it is written] For thy sake we are killed all the day long; we are accounted as sheep for the slaughter). Rom. IX, 7. Ἔν Ἰσαὰκ κληϑήσεταί σοι σπέρμα, In Isaac shall thy seed be called. . 18; VITL*36;_ TX. 7; 1, 12; IX. 15. (20) Gen. XY. 5. Οὕτως ἔσται TO σπέρμα σου. So shall thy seed be. (21) Ps, XLII. 23. ὅτε ὅνδκα σοῦ ϑανατού- μεϑα ὅλην τὴν ἡμέραν, ἐλο- γίσϑημεν ὡς πρόβατα σφα- γῆς. evexa ... evexev. Alex. For, for thy sake we are killed all the day Jong; we *are accounted as sheep tfor the slaughter. * Gr. were. ἱ Gr. of slaughter. (22) Gen, XXI. 12. ὅτι ἐν Iowan κληϑήσεταί σου σπέρμα. for in Isaac shall thy seed be called. [Table A.s. Gen. XV. 5, war mM 73 So shall thy seed be. Ps, XLIV. 28. PS ἡ) 17) p27") MIS") NBD ὈΞ ΤΣ ΟΡ x) = 97K. y) Sa multiK. 2) "ὺοῦ 4K. 31 ap.R. Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Gen. XXI. 12. YU 72 NIP paw2 2 for in Isaac ‘shall thy seed be called. All the three mean literally, “In Isaac shall a seed be called for thee.” Now “10 be called is often 1. q. to be, since men and things are called that which they are, or at least seem to be”, and hence “be called for thee” would mean “be for thee.” Rom, IX. 12. [ἐῤῥέϑη αὐτῇ] Ore ὃ μεί- ζων δουλεύσει τῷ ἐλάσσονι. [It was said unto her] the *elder shall serve the tyounger, * @or, greater. + Gor, lesser. Rom, IX, 15. [τῷ Μωυσεῖ γὰρ λέγει] Ελεήσω ὅν ἂν ἐλεῶ, καὶ οὐκ- τειρήσω OV uv οἰκτδίρω, (23) Gen.. ΧΧΥ͂. 23. [καὶ εἶπε κύριος αὐτῇ]... καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι. {And the LORD said to her]..and the *elder shall serve the tyounger, * Gr. greater. + Gr. lesser. (24) Exod. XXXIIL 19. +77 “«ἷ4ΓΤ ae e καὶ ἐλεήσω OV ἂν ἐλεῶ, καὶ ΄ νυ -" οἰκτειρήσω Ov ἂν οἰκτειρῶ. Gen. ΧΧΥ͂. 28, JTNeee ἊΝ mm WON! ys") Tyr) t) sys’ 62S. u) 'yn S. qd. 223. R. a. p. {And the LORD said unto her]...and the elder shall serve the younger. Exod, XXXII. 19. ny WwW“ OHI CON WSN DT) Table A.s.] [For he saith to Moses, | I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compas- sion. Rom, X. 13. Πᾶς [γὰρ] ὅς ἂν ἐπικα- λέσηται τὸ ὄνομα κυρίου σωϑήσεται. [For] whosoever shall call upon the name of the Lord shall be saved. Rom. XIII. 9. fp. [τὸ γὰρ] Οὐ μοιχεύσεις, Οὐ φονεύσεις, Οὐ κλέψεις, Οὐκ ἐπιϑυμήσεις. κλεψεὶς CABDEFGJ al pl. vv m Clem? Or? al et gr et lat m...¢ (= Gb Sz) add ov ψευδομαρτυρήσεις, C Mi- nusee cop al Chr. Vee. Ruf. [For this,] Thou shalt not commitadultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet. Rom. X. 13; XIII. 9 fp. And I will have mercy onwhom 1 will have mercy, and I will have compas- sion on whom I will have compassion. (25) Joel II. 32. καὲ ἔσται πῶς OS ἂν ἐπι- καλέσηται τὸ ὄνομα κυρίου σωϑήσεται. Andit shall come to pass, that whosoever shall call on the name of the Lord shall be saved. (26) Exod. XX, 13. 17. 13 14 οὐ μοιχεύσεις. οὐ κλέψεις. '>ov φονεύσεις. τδρὺ ψευδομαρτυρήσεις... ττρὺκ ἐπιϑυμήσεις. Order 15. 13. 14. Deut. V. 17—21. 1793 φονεύσεις. ᾿ϑοὺ μοιχεύσεις. ᾿ϑοὺ κλέψεις. 206y ψευδομαρτυρήσεις. «. 2ιρὺκ ἐπιϑυμήσεις . .. 13Thou18 shalt not com- mit adultery. 1Thou!9 shalt not steal. 5Thou!7 shalt not kill. 1®Thou20 shalt not bear false witness. 17Thou21 shalt not covet. And J will be gracious to whom I will be gracious, and will shew mercy, on whom I will shew mercy. Joel III. 5. ΝΡ ΣΝ 5. TN poe? Mm Owe And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered. Exod, XX. 13—17, ἬΝ NON os ND! Moy NDS sadam NDT Non apy ay BP ἽΠΠΩ Deut. V. 11---21. NIA NOY! SIND syn xy? ΞΘ, xdr'8 Noy?) ow TY WR minnn 13Thou'7 shalt not kill. 4Thou!s shalt not com- mit adultery. 1 Thou19 shalt not steal. 16&Thou20 shalt not bear false wit- ness against thy neighbour. 171Thou2! shalt not covet. In the Sept. the order in Deut. is the same as in Deut. & Exod. of the Heb., whereas in Exod. ov govevoesg “thou shalt not kill” is put after the two following of the Heb. Paul follows the order neither of the Heb. nor of the Sept.—Of the first three quoted, he places the middle one of the Heb. οὐ μοιχεύσεις “thou shalt not commit adultery” first, and then ‘the other two in order, that is, he trans- poses the first two. And of the Sept. in Exod. he takes the first, but transposes the next two. The following one he leaves out, according to Tischendorf’s text; but the textus receptus has οὐ ψευδομαρτυρησεες as noted, and he quotes of the last only the beginning οὐκ ἐπεϑυ- μήσεις “thou shalt not covet.” See more remarks in Table A.s. (1). 10 Rom. XIIl. 9 Ip; XV. 3; 1 Cor. X. 7; 26; 28 lping; 2 Cor. 1V. 13. [Table As. Rom. XIII. 9. Ip. ‘Ayannoes τὸν πλησίον σου ὡς σεαυτόν. σεαῦυτον c ABDE al pm (pl?) Or? (et Clem ap Wrist) Dial... ¢ εαυτον cFGJ ete. Clem. Chr. Thou shalt love neighbour as thyself. thy Rom. XV. 3. [καϑὼς γέγραπται) Of ὀνειδισμοὶ τῶν ὀνειδιζόντων σὰ ἐπέπεσαν ἐπ᾽ ἐμέ. ἐπέπεσαν CABCDEFG al pm Dam...¢-oorcJ ete.(Chr. Thdrt.). [as it is written,] The reproaches of them that *reproached thee fell onme. * lit. reproach, or(are) re- proaching. 1 Cor. X. 7, [ὥσπερ γέγραπται] Exa- ϑισεν ὁ λαὸς φαγεῖν καὶ πιεῖν, καὶ ἀνέστησαν παί- ζειν. D*FG zew | FG ἀνεστη. [as it is written,] The people sat down to eat and drink, and rose up to play. 1 Cor. X. 26 (and 28 Ip. ins). τοῦ κυρίου [γὰρ] ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. [For] the earth is the Lord’s, and the fulness thereof. 2 Cor. IV. 13, [κατὰ τὸ γεγραμμένον» Ἐπίστευσα, διὸ ἐλάλησα. [according as it is writ- ten,] I believed, and there- fore have I spoken, (27) Lev. XIX. 18. καὶ ἀγαπήσεις τὸν πλη- σίον σου ὡς σεαυτόν. ἕαυτον inmany MSS. and the Ald. and Compl. edi- tions. And thou shalt love thy neighbour as thyself. (28) Ps. LXVIII. 10. καὶ οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σὲ ἐπέπεσον ἐπὶ ἐμέ. And the reproaches of them that *reproached thee fell upon me. * lit. reproach, or (are) re- proaching. (29) Exod. XXXII. 6. καὶ ἐκάϑισεν ὁ λαὸς pa- γεῖν καὶ πιεῖν, καὶ ανέστη- σαν παίζειν. and the people sat down to eat and to drink, and rose up to play. (30) Ps, SAUL ἃς τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. The earth is the Lord's, and the fulness thereof. (31) Ps. CXV. 1. Ἐπίστευσα, διὸ ἐλάλησα. I believed, therefore did I speak. Lev. XIX. 18. 7902 WI? HIN) but thou shalt love thy neighbour as thyself. Ps. LXIX. 10. MEI PENA Mem ἐν And the reproaches *of them that reproached thee are fallen upon me. * lit. of thy reproachers. Exod. XXXII. 6. iw") 55x On Sw) pms?*) ΡΣ r) = 686K. s) pys 3638 pnw) 69 K. and the people sat down to eat and to drink, and rose up to play. Ps. XXIV. 1. maton PINT mim The earth is the Lord's, and the fulness thereof. Ps. CXVI. 10. TTBS 12 OR I believed, therefore have I spoken. Table A.s.] 2 Cor. VI. 2. [λέγει γὰρ] Καιρῷ δεκτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήϑησά σοι. D*FG ἃ eg Sedul xarow yao λέγει. bg [For he saith,] I hav heard thee in a time ac- cepted, and in the day of salvation have I succoured thee. 2 Cor. IX. 9. [καϑὼς γέγραπται] Ἐσκόρ- πισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένδι δὶς τὸν αἰῶνα. FGK alg vg(nonam demid al) Aug. ap Wtst add in f. TOV αἰῶνος. {Asitis written, | He hath dispersed abroad; he hath given to the poor; his righteousness remaineth for ever. (32) Is, XLIX. 8. καιρῷ δεχτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας © ἐβοηϑησά σοι. δεκτῷ is wanting inCompl. In an acceptable time have I heard thee, and in a day of salvation have I succoured thee. (33) Pe CXE" 9: ἐσκόρπισεν, ἔδωκε τοῖς πένησιν, ἡ δικαιοσύνη av- τοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. He dispersed, he gave to the poor; his righteous- ness remaineth for ever and ever. 2. Cor: VE125 EX? 9: 681. TH 16; V. 14. 11 Is. XLIX. 8. py") ἸΏ} PS] Hy PET yw u) nya) 150 K. In an acceptable time have I heard thee, and in a day of salvation have I helped thee. Pe, CRIS 9 INP OPW? 1] NW “y? Ny He hath dispersed, he hath given to the poor; his righteousness endureth for ever. "Ὁ “to everlasting” “for ever”, is rendered in the Sept. εἐς τὸν αἰῶνα tov αἰῶνος “for ever and ever” lit. “to the age (or eternity) of the age (or eternity)”, as if it had been “Νὴ Doyo, while Paul ends with simply εἰς τὸν αἰῶνα “to eternity” “for aye.” Gal. III. 16. [οὐ λέγει Καὶ τοῖς σπέρ- μασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνός] Καὶ τῷ σπέρ- ματί σου. [He saith not, And to seeds, as of many; but as of one,] And to thy seed. (34) Gen. XXII. 18, καὶ ἐνευλογηϑήσονται ἐν τῷ σπέρματί σοὺ πάντα τὰ ἔϑνη τῆς γῆς. evioyy >. in Alex. Compl. τῆς γῆς om in Alex. and in thy seed shall all the nations of the earth be blessed. Gen. XXII. 18. mit) 22U ID INN Υ ΝΠ u) »» 5. 13 K. and in thy seed shall all the nations of the earth be blessed. This is properly the citation of a single word or expression 772 ἐν τῷ σπέρματέ σου for the purpose of commenting upon it. Gal. V. 14. [ἐν τῷ] “Ayanjoes τὸν πλησίον σου ὡς δαυτόν. εαυτον cFGJ al ut vdtr pl. Chr. Thph. Oee... Gb SzLn σεαυτον cABCDEK al ut vdtr pm. [in this; ] Thou shalt love thy neighbour as thyself. (35) Lev. XIX. 18. καὶ ἀγαπήσεις τὸν πλη- σίον σου ὡς σεαυτόν. εαυτον Many MSS. and the Ald. and Compl. Edd. and thou shalt love thy neighbour as thyself. Lev. XIX. 18. ἿΩΞ AVI HITE} but thou shalt love thy neighbour as thyself. 12 Heb. I. 5 fp; 5 lp; 8—9. [Table A.s, Though éevroy is given in the text, after Tisch. Ed. Sext. yet since Gb Sz Ln give ceavroy supported by ABCDEK, it is placed here; and Tisch. in Ed. Sept. has rightly adopted it. Heb. I. 5 fp. Υἱός μου εἶ ot, ἐγὼ σή- μερον γεγέννηκά σε; Thou art my son, this day have I begotten thee. Heb. I. 5 Ip. [καὶ πάλιν] Ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν. [And again,]I will be to him a Father, and he shall be to me a Son. Heb, I. 8—9. [ "πρὸς δὲ τὸν υἱόν] Ὁ ϑρόνος σου, 6 ϑεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος" ῥάβδος εὐθύτητος ἡ δάβδος τῆς βασιλείας σου. "ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν" διὰ τοῦτο ἔχρισέν σε, ὃ ϑεός, 6 Feds σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. 8. B.17. om του αεωνος | eafd. (Ln prem χαὲ fet. cD" E* 17d e am tol aeth] ἡ CAB[17?]53) evd. (Ln prem τῆς CAB 53) ἡ (Ln om cAB 53) afd. c.f. σου (Bavrov) eL f E** JK al ut vdtr fere omn vv pl. 9. ανομεαν (*D- tag)... A al? αδέκεαν (item A al Eus. Ath. Cyr. Ps. 45.7). 8. [But unto the Son he saith) Thy throne, O God, is for ever and ever: a sceptre of *righteousness is the sceptre of thy king- dom, 9. Thou hast loved righteousness and hated iniquity ; therefore God, even thy God, hath anointed thee with the oil of glad- ness above thy fellows. "41 Gr. rightness or straight- ness. (36) ῬΕΙ͂Ν Υἱός μου εἶ σύ, ἐγὼ σή- μερον γεγέννηκά σε. Thou art my son, this day have I begotten thee. (37) 2 Kings VII. 14. ἐγὼ ἔσομαι αὐτῷ εἰς πα- τέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν. I will be to him a father, and he shall be to me a son. (38) Ps, XLIV. 7— 76 ϑρόνος σου, 6 Feds, δὲς αἰῶνα αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ϑὴγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομεαν᾽ διὰ τοῦτο ἔχρισέ σε ὃ ϑεὸς ὁ ϑεός σου ἔλαιον ἀγαλλιάσεως παρὰ τούφαμε- τόχους σου. 7. Many MSS. read τὸν αε. tov ce. It occurs in Alex. 8. exco. ἀδικίαν, in Alex. 7 Thy throne, O God, is forever andever; ἃ sceptre of righteousness is the sceptre of thy kingdom. 8Thou hast loved righte- ousness and hated iniquity ; therefore God, thy God hath anointed thee with the oil of gladness above thy *fellows. * Or, companions, Pal Ik. ἢ] POTTOMAN ἋΣ Thou ar¢ my son, this day have I begotten thee. 2 Sam. VII. 14. NIM] DD TTT ἫΝ 125. Som I will be his father and he shall be my son. Ps. XLV. 7—8, pbdiy®) obey ἼΝΟΞΊ ou Ww’) caw”) “y) Diy ὭΡΩΝ)" ym2b0 ἘΝ by γὼ) ΝΟ) τον, cy") ane") yan’) New jw x) = 36K. 'ys 74.97.117. 133K. y) = 4.80K. z) nen 76. 121.131. 255; 8ap.K. a) anany 31 K. ἢ = 76 K. b) xwam 17.-255 Καὶ. c) 'wm 224K. d) ιν 'ν = 147 Κὶ. ma 156K. e) 166.253 K. pads οὐ 181 ΚαἪ f) Τί; πο pl. K. 8Thy throne, Ὁ God, is for ever and ever; the sceptre of thy kingdom és a right sceptre. ‘Thou lovest righteousness and hatest wickedness; there- fore *God, thy God, hath anointed thee with the oil of gladness above thy fellows. ᾿ * | Or, O God, Table A.s.] Heb. I. 13. [εἴρηκέν mote] Κάϑου ἐκ δεξιῶν μου ἕως ἂν ϑῶ τοὺς ἐχϑρούς σου ὑποπόδιον τῶν ποδῶν σου; D* om αν. [said he at any time, ] Sit on my right hand, until I make thine enemies thy footstool? Heb. III. 15. [ἐν τῷ λέγεσϑαι] Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκού- ante, μὴ σκληρύνητδ τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ. D* (E*?) σκληρυνετε. [While it is said, ] Today if ye will hear his voice, harden not your hearts, as in the provocation. Heb. I. 13; ΤΠ 15; IV. 3, (39) Ps: ©YAF 1, Κάϑου ἐκ δεξιῶν μου ἕως av Fo τοὺς ἐχϑρούς σου ὑποπόδιον τῶν ποδῶν σου. Sit thou at my right hand, until I make thine enemies *thy footstool. * Gr. the footstool of thy feet. (40) Ps, XCIV. 8. σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύν- te τὰς καρδίας ὑμῶν, ὡς ὃν τῷ παραπικρασμῷ. Today if ye will hear his voice, harden not your hearts, as in the *provo- cation. * Or, embittering. 13 Ps? Oxe mur yay ὦ) av ΣΡ ΟἽ PDR d) 1m 76. 245 a p. K. 6) owe 76.41 ΓΚ. ἢ) 5 praef. = 38. 73 et al7; δ). pl. K. Sit thou at my right hand, until I make thine enemies thy footstool. Ps, ΧΟΥ͂. 7—8. pa-Ox’) ὈΡ Ὁ) wipn-dx7)® ayo m2 n2235) x) +> 30 K. = 73. 125. 370. 496 K. y) = 37. 494K. 2) t. ὁ. = 255 K. a) = 73K. Today if ye will hear his voice, harden not your hearts, as in the *provo- cation, * q Heb. contention. The last words of this passage ὡς ἐν τῷ παραπιχρασμῷ “as in the provocation” are a rendering of what is usually taken to be a proper name 2.22 “as at Meribah” the form being the accusative of place. An account of the occasion when this name was given to a parti- cular place is read in Exod. XVII. 1—7. Heb. IV. 3. [καϑὼς εἴρηκεν Ὡς ὥμοσα ἐν τῇ ὀργῇ μου Εἰ εἰσελεύσ- ονται δὶς τὴν κατάπαυσίν μου. εὐ... A om, Οὔη. [as he said,] As I have sworn in my wrath, if they shall enter into my rest. In Heb. III. 11 ὡς ὥμοσα are rendered “so I sware”; “as I have sworn.” (41) Ps. i XCLy... 11; ὡς ὦμοσα ἂν τῇ ὀργῇ μου Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. So I sware in my wrath, *They shall not enter into my rest. * Gr. If they shall enter. seems to be no reason for these variations. rendered “so I sware.” The Heb, is MYBWI-"Wx generally translated See also Numb. XX. 1—13. Es ΧΟΥ. 1: BND!) MYBY “Wwx') noun™)-by pND "ON k)=74.97.133K. 1) =40K. m) - ns 166 K. Unto whom I sware in my wrath, *that they shall not enter into my rest. *q@ Heb. If they enter &e. but here, Also δὲ δἐσελεύσονται are here literally translated by “if they shall enter”, but there by “they shall not enter.” There And ὡς wuooe will be 14 Heb. IV. 7; V. 5; 6; VII. 17. (Table A.s. “unto whom I sware”; or “(in regard to) whom I sware.” Yet, as there is no necessity for regarding WW as referring to the people, it may refer to the previous circumstance and be rendered “(in view of) which,” i. e. “so then”. See Ges. Heb. Lex. sub voc. B. 8. Note. Also the latter rendering of é εἰσελεύσονται viz “if they shall enter”, being literal and exactly corresponding to the original, may be retained, though the original }N2-ON will bear to be rendered “they shall not enter.” Ges. in Heb. Lex. sub voc. says “C) Conj. 1. c) By an ellipsis of a formula of swearing, OX becomes in some connexions a negative particle:” and so the “if I do” would become ‘I will not do.” And a similar thing here. (42) Heb. IV. 7. Ps. XCIV. 8. Ps. XCV. 7—8. [καϑὼς προείρηται] Σή- μερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν. [as it is said,] Today if ye will hear his voice, harden not your hearts. Heb. V. 5. [ἀλλ᾿ ὁ λαλήσας πρὸς at- τόν] Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε. {but he that said unto him,| Thou art my son, today have I begotten thee. Heb. V. 6. [xudag καὶ ἐν ἑτέρῳ λέ- γει] Σὺ ἱερεὺς sig τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. A (item. Chr. ubique ut vdtr) μελχεσεδὲεχ (et A 7, 1; sed alibi-dex). {As he saith also in ano- ther *place,| Thou art a priest for ever after the order of Melchisedec. * Or, psalm, Heb, VII. 17, 21 [μαρτυρεῖται γὰρ ὅτι] σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ, Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκλη- ρύνητε τὰς καρδίας ὑμῶν. Today if ye will hear his voice, harden not your hearts, (43) Ps) ΤΣ 7. Υἱός μου εἶ σύ, ἐγὼ σή- μερον γεγέννηκά σε. Thou art my son, this day have I begotten thee. (44) Ps. CIX. 4. Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. Thou art ἃ priest for ever after the order of Melchisedec. (45) Ps. CIX. 4. ὥμοσε κύριος καὶ οὐ με- ταμελη ϑήσεται Σὺ ἑερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεκ, pa-ox’) on) ΠΥ p2225') x) + 52 30 K. = 73. 125, 370. 496K. y) = 37.494 K. z)t.c. = 255 K. a) 73 K. 7Today, if ye will hear his voice, Sharden not your heart. Pas DL SPI OFT WN MAN 2 Thou art my son, this day have I begotten thee. Ps. CX. 4, τὸν mdiyd ΠΡ ne *PIS%2 2 MNT) s) ΣῪ 4. 117. 188. 379. 403; 224. 612 a p. 201. 530 ex c. K. 1. 2. 850 Β.. ΠΣ 209. 309 Κι. Το aré a priest for ever after the order of Melchisedek. Ps, ΟΣ. 4. OM -N) ΠῚ) yaw’) “by abtys ‘ind-nas Ρ ΞΡ 21) Table A.s.] 21. [διὰ τοῦ λέγοντος πρὸς αὐτόν] ἬὭμοσεν κύριος, καὶ οὐ μεταμεληϑήσεται Σὺ ἕε- ρεὺς εἰς τὸν αἰῶνα. 17. ov... D***E**K al8uv m add e 21.¢(Gb°) Lnaddin f. κατα τὴν ταξιν wehyroeder cADEKL ἃ] pler cop syr. utr al Chr, \Thdrt. al... om eBC 17. 80 vg. 17. [For He testifieth, | Thou art a priest for ever after the order of Melchi- sedec. 21. [by him that said unto him,] The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec. Heb. XI. 18. ὅτι ἐν Ισαὰκ κληϑήσεταί σοι σπέρμα. That in Isaac shall thy seed be called. James II. 8. ᾿“γαπήσεις τὸν πλησίον σου ὡς σεαυτόν. σεαῦυτον CAB (σαυτ.) CGK etc.... al plus 30°Thph. eavroyv. Thou shalt love thy neigh- bour as thyself. Matt. XXVII. 35. [ἵνα πληρωϑῇ τὸ ῥηϑὲν ὑπὸ τοῦ προφήτου Διεμερί- σαντο τὰ ἱμάτιά μου Eav- τοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. haec om edd uncial omn (exc. 4) al pl. vv pm Chr. Tit bost Or int. Hil. al. [That it might be ful- filled which was spoken by the prophet, | They parted _ my garments among them, and upon my vesture did they cast lots. The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec. (46) Gen. XXI. 12. ὅτι ἐν Ισαὰκ κληϑήσεταί σοι σπέρμα. for in Isaac shall thy seed be called. (47) Lev. XIX, 18. ἀγαπήσεις τὸν πλησίον σου ὡς σξδαυτον. ἕαυτον in many MSS. and the Ald. and Compl. Edd. Thou shalt love thy neigh- bour as thyself. Appendix. (4*) Ps. XXI. 19. διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ς , » - ἑματισμόν μου ἔβαλον κλῆ- ρον. They parted my gar- ments among themselves, and upon my vesture they cast *lots. * Gr, a lot or die. Heb. VII. 21; XI. 18; James II. 8; App. Matt. XXVIT. 35. 15 q)~ 39K. r)= 40. 156K. ἽΝ 222 Κα. 5) "151 4. 117. 188. 379. 403; 224. 612 a p. 201.530. ex c.K.1. 2.350 ἢ. niat 209, 309 K. The LORD hath sworn and will not repent, Thou art a priest for ever after the order of Melchisedek. Gen. XXI. 12. YU 42 NYP pay for in Isaac shall thy seed be called. Lev. XIX. 18. Woz WI NINN but thou shalt love thy neighbour as thyself. Ps) XX. 19: τ 5) O72) a> PIM) Da 1B wD? e)> = 268K. f) = 37K. Si 81: 100. 201 1: They part my garments among them, and cast lots upon my vesture. 16 Rom. III. 4 fp. [Table A.s. This passage is omitted in Tischendorf’s text, for.the reason noted above. It is given in the received text, and placed here that no one may be disappointed. It is found in John XIX. 24, which see in Table A.s. (11). (16*) Rom. III. 4 fp. Ps. CAN. 2. Ps. CXVI. 11. πᾶς δὲ ἄνϑρωπος ψεύστης. Πᾶς ἄνϑρωπος ψεύστης. 335 oann’)-5> ἡ) ὃ8 πε nt but every man a liar; Every man és a liar, All men are liars. These words need not be regarded as a Quotation; only they correspond exactly with the original and may have been in Paul’s mind when he was writing. Table A.d.] Acts XXIII. 5. [γἐγφαπταιγάρ] ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς. [for itis written,] Thou shalt not speak evil of the ruler of thy people. TABLE A. ἃ. (1) Exod. XXII. 28. ἄρχοντα τοῦ λαοῦ σου ov κακῶς ἐρεῖς. OV και. EQ... ουκ ξρ. κακῶς VII. X. and various other MSS. many Fathers and Ald. & Compl. edd. Thou shalt not speak evil of the ruler of thy people. Acts XXIII. 5; Rom. IX. 13; Heb. 11. 18. 17 Exod. XXII. 27. TN) ND OVE NY nor curse the ruler of thy people. This Quotation would have been placed in the foregoing Table A.s. only the closing words ἐρεῖς κακῶς are found for κακῶς ἐρεῖς, unless the other reading be adopted, which the Alex. MS. supports, when Table A.s would be the proper place for it. Rom. IX. 13. [καϑὼς γέγραπται] Tov Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα. [As it is written, | Jacob have Lloved, but Esau have I hated. (2) Mal. 1, 2—3. Ξκαὶ ἠγάπησα τὸν Ἰακὼβ ὅτὸν δὲ Ἡσαῦ ἐμίσησα. 2And I loved Jacob, %but 1 hated Esau. Mal. I, 2—3. AN) SDPy ΤΩΝ aN”? opie) ivy πῇ i250 τς 2yet I loved Jacob, 3And I hated Esau. — The difference here is seen to be in the order of τὸν IexwP and ἠγάπησα. Heb. I. 13. [καὶ πάλιν] Ἐγὼ ἔσομαι \ > 3 > ~— ‘ πεποιϑὼς ἐπ᾽ αὐτῷ. [καὶ πάλιν] ᾿Ιδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ ϑεός. [And again,] I will put my trust in him. [And again,| Behold I and the children which God hath given me, (3) Is, VILL. 1718, Trad πεποιϑὼς ἔσομαι ἐπὶ αὐτῷ. 18 ἰδοὺ ἐγὼ καὶ ‘ wi o » < τὰ παιδία & μοι ἔδωκεν O ϑεός. tTand I *will ftrust in him. ‘8Behold I and the children which God hath given me. *Gr. Iwill be. Gr. having trusted. Is, VIII. 17—18. DON ΠΣ τ ΒΡ. "15 O-IDT) Ww, OMIT ΕΠ.) 1) pn 411 ΚαἪὶἪ m) ϑπὺν 1. 93. 590 K. v8 249 K. 17and I will look for him. 18Behold, 1 and the child- ren whom the Lord hath given me. The words which occur in the first part of this Quotation are found in 2 Kings XXII. 3 of the Sept. version, as the translation of a passage the same as that which occurs in Ps. (XVII. 3 of the Sept.) XVII. 3 of the Heb., where the Sept. varies, having ἐλπιῶ ἐπὶ αὐτὸν “I will trust upon him.” “But this Psalm” says Barnes “has never been regarded as having: any reference to the Messiah, even by the Jews; 9 ood 18 1 Pet. I. 16. [Table A.d, and it is difficult to see how it could be considered as having any relation to him. Most writers, therefore, as Rosenmiiller, Calvin, Koppe, Bloomfield, Stuart, &c. regard the passage as taken from Is. VIII. 17. The reasons for this are, (1) that the words are the same in the Sept. as in the epistle to the Hebrews; (2) the apostle quotes the next verse immediately as applicable to*the Messiah; and (3) no other place occurs where the same expression is found.” The whole matter stands thus: In Hebrews we have words the same as are found in two passages of the Sept., the one as the translation of a passage, which when it again occurs is rendered with a slight variation, be- sides being confessed to be inapplicable: the other, the version of different words, whose immediate subsequents are forthwith quoted. To my mind, then, there is no doubt that Is. is quoted, which, mean- ing literally “I will wait for him”’,is with sufficient accuracy rendered by ἔσομαι πεποιϑὼς ἐπὶ αὐτῷ “I will be (as one) having trusted upon him”, as it is in the New Test.; since “to wait for Jehovah” means “to wait for his help”, which can be only when one “rests his hope on him”, or “puts his trust in him.” The next part should have been assigned to Table D.s.Lr. since, while the New Test. and Sept.a gree, they differ from the Heb., which has M7, by reading ὁ ϑεός. ὦ (4) 1 Pet. I. 16, Ley. XI. 44, Ley. XI. 44. [διότι γέγραπται] Ἅγιοι καὶ ἅγιοι ἔσεσϑε, ὅτι ΣΡ io) ow/sp") on ἔσεσϑε, ὅτι ἐγὼ ἅγιος. ἅγιος εἶμι ἐγὼ. ᾿ ᾿ ; ὮΝ ἐσεσϑεί((}»"} cABC al!! vg ἔσεσϑε ἅγιοι in Compl. u) pvp S. ria Clem Cyr...¢ yeveode cK ete... G al plus.20 Thph. Oec. ye- veode | αγίος cA*B Clem. Cyr... ¢ add ewe cCGK ete. vv omn Thph. Oee. [Because it is written, | Be ye holy; for I am holy. ed. v. 45 eo. ay. in Vat. MS. ay. eo. inAlex. MS. bores is wanting inOxf. MS., MS. and Ald. ed. and ye shall be holy, for I am holy. and ye shall be holy, for I am holy. The same words that occur in Lev. XI. 44, are found in verse 45. The Sept. to the former verse adds χύριος ὁ ϑεὸς ee “the Lord your God’; and to the latter κυρέος. In Lev. XIX. 2 the words are a little different, being DIN MM 3x wR Ὁ ala Dv iP rendered rightly by the Sopt: ὥγεοι ἔσεσϑε, ὅτε ἅγιος ἐγὼ χύριος ὁ Seg ὑμῶν “holy ye shall be, for holy am I the Lord your God.” The reading γενεσίδε “become ye” may seem to be different; yet what is the real difference between them? “I am holy” is said of Jehovah; and, if his people are like him, “they shall be holy” too, But, in order to be like God, it is necessary that “they become holy”, since “He is holy”. The one reading holds out the promise of holi- ness, the other exhorts to being holy: the one looks to the result, the other to the condition for attaining it, and, the means being used, the end will be reached. Hence they are equivalent. = = —————— TABEE- B. contains the Quotations in the New Testament which agree with the original Hebrew Text, when the latter has not been correctly rendered in the Septuagint. Such a Table may be divided into two parts, B.s. containing those wherein the Septuagint may have been partly followed verbally; and B.d, those wherein it may be supposed that such was not the case. Mark XII. 29—30. 29"Anove Ἰσραήλ, κύριος ὁ ϑεὸς ἡμῶν κύριος εἷς ἔστίν, 30x08 ἀγαπήσεις κύριον τὸν ϑεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς ἰσχύος σου. 30X(B?) om τῆς prim et B om τῆς ter (in seqq?) | K. 157. al omx.cEo. τ΄ wuy.o. | ς Ln post yoy. ο. add καε εξ ολης τῆς διανοίας oov (abi et ex totis viribus luis) --om eD 157. evg 49 cff. gtk (k om et. x. εξ ο. τ ψυχ. σ.) yr hrs arm Cyp? (A post καρ. o. pon, ed’ post coy. o.) | 29H ear, O Israel; the Lord our God isone Lord: 3°And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: TABLE B.s. (1) Deut. VI. 4—5. 4*Anove ᾿Ισραήλ, κύριος ὁ ϑεὸς ἡμῶν κύριος εἷς ἐστί: ὑχαὶ ἀγαπήσεις κύριον τὸν ϑεόν σου ἐξ ὕλης τῆς δια- νοίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὕλης τῆς δυνάμεώς σου. dvav...xagdeag in Vii. XI. and many other MSS8.; also Ald. Compl. | wuz . Some MSS. read ἐσχυος. | yoy. σου Two MSS. add. καὶ εξ ολης τῆς ἐσχυος oov. another καὶ εξ olys τῆς καρδιας oov | δυν... Some MSS. δεανοιας | δυν. σου. Two MSS. add καὶ εξ ολης τῆς toyvos σου at the end. 4Hear, O Israel; the Lord our God is one Lord: Sand thou shalt love the Lord thy God with all thy mind and with all thy soul and with all thy strength. Deut. VI. 4—5. mim Syne yaw)! noo RT OT ee “55. "N3 4) y et 3 sna Masora; sed non est majusculum in S. et permultis codd. H. K. 4Hear,O Israel ;TheLORD our Godisone LORD: 5And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. This Quotation has been placed here, since Mark, in Tischendort’s text, in Ed. 1849 agrees with the original, rendering IND by ἐσχυος σου, δὰ limiting it to bodily power. But if the reading in ς Lu.& Tisch. Ed. Sept. be adopted, viz. after ψύχης cou adding καὶ ἐξ ὕλης τῆς διωνοέας σου “and with all thy mental-might”, which is the clause with which Matt. ends, then, if an additional clause be assumed, Mark’s passage will be assigned 2* 90 Mark XII. 29—30; XV. 28; Luke XXII. 37; 2 Cor. VIII. 15. {Table Bus. to Table E.II; but, as the last clause in the Heb. speaks of “strength” ; and we have seen that Matt. restricts it to dcavore “strength of mind,” “considerate resolution” as_it means; yet as there is also “strength of body” ἰσχυς, it would seem that Mark may have considered the Heb. IN as expressing both, and so rendered ἐξ ὕλης τῆς διανοέας σου καὶ ἐξ ὕλης τῆς ἰσχύος cov “from thy whole mental-strength and from thy whole physical strength’, q. d. all the powers of mind and body are to be devoted to loving the Lord. And thus it would be seen that Mark has only fully developed the idea of “strength”, Biren Matt. lays hold of the nobler part. Mark follows the LXX. in using ἐξ which points to the source, Matt. having ἐν like the Heb. 2 which denotes the place. (2) Mark XV. 28. Is, LUI. 12. Ts. LIE 13. [καὶ ἐπληρώϑη ἡ γραφὴ : ἡ λέγουσα] Καὶ μετὰ ἀνό- καὶ ἐν τοῖς ἀνόμοις ἐλο- π DYWE-AN) μων ἐλογίσϑη. γίσϑη. ἀν. τῷ ς (Gb) Ln as above cEF GHKLMPSUVI4 al pl 6 cop Syr... om cABCDX pm k sah, {And the scripture was fulfilled, which saith, | And and he was numbered and he was numbered he was numbered with the among the transgressors; with the transgressors; transgressors. This verse is omitted in Tischendorf’s text, but has been taken from Lachmann’s. See, as noted above, for the MS. auth. Mark nearly quite agrees in word with the LXX., yet markedly adheres to the Heb., the former reading ἐν τοῖς ἀνόμοις “among the lawless”, the latter DYWE-NN “with transgressors”, like Mark’s were Senior, where his not being one of the lawless is, I think, distinctly stated, a point which may be inferred, yet not with certainty, from the Septuagint’s ἐν, and therein it is deficient. (3) Luke XXII. 37, Is. LIL. 12. Is. LIII. 12. [τοῦτο τὸ γεγραμμένον δεῖ τελεσϑῆναι ἐν ἐμοί, τοὶ, Καὶ μετά ἀνόμων ἐλογίσϑη.᾽ xaiév τοῖς ἀνόμοις ἐλογίσϑη. ΓΟ ΟΨΘΤΩΝῚ (this that is written must eb he: yet be accomplished in me,] And he was reckoned and he was numbered and he was numbered among the transgressors: among the transgressors; with the transgressors; For remarks see Mark XY. 28 above. (4) 2 Cor, VIII. 15. Exod. XVI. 18, Exod. XVI. 18. [καϑὼς γέγραπται] Ὁ τὸ οὐκ ἐπλεόνασεν ὁ τὸ πολύ, na en ) Ap) 7 Ny") πολὺ οὐκ ἐπλεόνασεν, καὶ ὁ καὶ 6 τὸ ἔλαττον οὐκ ἠλατ- >on") x5 Dyin) τὸ ὀλίγον οὐκ ἠλαττόνησεν. τόνησϑν. Table B.s.] FG al mom ὅ 566 (al pauc tol bis #). [As it is written, |He that had gathered much, had nothing over; and he that had gathered little, had no lack. 2; Time $1719; Heb, EY. 12. ὅ το 7. ove επλεον. | τὸ ολίγον in MS. Alex. ... τὸ ελαττον in MSS. Vat. Ox & Compl. Ed.... Ald. Ed. ὧ τὸ for ὃ τὸ ἴῃ ‘utr. he that had gathered much had nothing over, and he that had gathered less had no lack. 21 m)1 = 4. 136 Κα. n) wor 64 5. yy 221 S. 0) = 75. 109K. p)1= 75K. ‘q) won 64. 127. 221 S, he that gathered much had nothing over, and he that gathered little had no lack, This Quotation differs from the Sept. in order, by transposing the parts of the first clause, and in reading, merely by giving ολέγον for ἑλαττον, a proper alteration, inasmuch as the opposite of “much” is “little”, just as “to become more” and “to become less” are opposed. The Hebrew is rendered accurately enough, but the original expression is more definite, and means literally: “The muchmaker (1. 6. he who gathered much) made not to be redundant (i. e. did not gather more than enough) and the little-maker (i. e. he who gathered little) made not to be lacking (1. 2 Tim. II. 19. Ἔγνω κύριος τοὺς ὄντας αὐτοῦ. The Lord *knoweth them that are his. (5) Num. X Vir 5: καὶ ἔγνω ὁ ϑεὸς τοὺς ὄντὰς αὐτοῦ. o Seog. . .one MS. κυρέος. andGod hath known them that are his. 6. did not gather less than enough).” Num. XVI. 5. Yomawiacns') min yy) h) yom 64. 66. 183. 197. 221 S. yy 190 K. i) = 293 K. The LORD willshew who are his. This is the same as in the Sept., only Paul has followed the Heb. MN not ὁ ϑέεος. YD is translated as Hiph. Jet know, i.e. shew, & hence the various readings: but it may be read in Kal, y7) and rendered know, or YI) part. act. knowing, which is preferable. Heb, 11. 12. [λέγων] ᾿Ζπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖςμου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. ev μεσω : ita BCDEHK sil L Metc... A εμμεσω. [Saying,] I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. (6) Ps. ΧΧΙ. 23. διηγήσομαι TO ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. εμμεσω in Cod. Alex. 1 will declare thy name unto my brethren; in the midst of the *church will I sing praise unto thee. * Or congregation. Ps, XXII. 23. mY? 720") MIPON sony bap ΠῺΣ 0) = 245 K. 1 will declare thy name unto my brethren; in the midst of the congregation will I praise thee. The first word only is that wherein this Quotation differs from the Sept., reading διηγήσομαι “I will relate throughout”, while the former has aemayyeAo “1 will announce.” ee meaning of the original MON 15 properly “to recount with praise”, “to celebrate”, which 15 better expressed in the New Test., than in the Sept.; (for which see Exod. IX. 16; Ps. CII. 22; especially LXXVII. 3. 4.) and comp. with Sept. trans. \ 92 Matt. Π. 15; XXVII. 46. [Table B.d. . TABLE B.d. (1) Matt. ΤΙ. 15. Hos, XI. 1. Hos. XI. 1. [ἵνα πληρωϑῇ τὸ ῥηϑὲν ὑπὸ κυρίου διὰ τοῦ προφή- του λέγοντος] Ἐξ Αἰγύπτου καὶ ἐξ Αἰγύπτου μετε- 925 NIP oye") ἐχάλεσα τὸν υἱόν μου. - κάλεσα τὰ τέκνα αὐτοῦ. 8}} = 245. 291 K. [that it might be ful- _ etexalecayyy in Comp. filled which was spoken of Ed. the Lord by the prophet, saying, ] Out of Egypt have And out of Egypt did I And called my son out I called my son. - call his children. of Egypt. In this quotation, Matt. has had recourse to the original, which is literally rendered. And that the present Hebrew text is correct may be gathered from the versions of Aquila: ὠπὸ Alyinatou ἐκάλεσα τὸν υἱόν μου, of Symmachus: ἐκ Aiyintou κεκλήταε υἱός μου and of Theo- dotion: ἐκάλεσα υἱόν μου ἐξ Aiyiarov. “The Seventy” says Davidson “must have read the Hebrew word °33? in the plural, as if it were pointed 327.” But it should rather have been said: For the Heb. word 320, the copy used by the LXX. translators must have read 122), since they give neither τὸν υἱόν μον. as Matt. has it, nor τὰ τέκνα μου as Davidson would have it, but τὰ τέκνα αὐτοῦ. It is thus seen that the rendering in the LXX. varies widely from that of Matt., and from the original, and could not have been used by him for the pur- pose in view. (2) Matt. XXVII. 46. Ps, XXI. 2. Ps, XXII, 2. “Hdl ἡλὶ λεμὰ σαβαχϑανί; ay’) ποῦ ὃν ry) τοῦτ ἔστιν Θεέ μου Ose Ὁ ϑεὸς 6 ϑεός μου, πρό- ΕΝ *. = μου, ἵνα ti μὲ ἐγκατέλιπες; σχες wor ἵνα τί ἐγκατέλε- Ὁ)» af = 43. exe. K. nie ηλὲε (nde hoespiritu[et πές με; 6) nnaw 216K. sna 206K. LoJ EF M ete. ; hediamgatmm ing for abdf ΠῚ σαῖς, ἦλε [ut ς] KU etc.; eli vg ο ff? g? ἢ) cAFGH()KL (1, ἀήλε dye) ΜΒ( ΟΝ () ete... . mee mlee éynzaredecmes in Alex. DEA etc.... ehoee chow B ete, ... ehoe 33 al | dena cB ὰ (ap Btl) 1, 33 ἃ] am ing fora pe ft gt... Ln λημα (η pro eB ap Bch) --¢ λαμα eD ete. gat mm b ἢ (lamma vg g?) -- AKUZ etc. f dena - - EF GHMSV etc, λεέμα | σαβαχ- Dave (ita et ¢) cCEFGH(?)KL MS(7)UV...AB (ap Beh., sed oapaxraver ap Bil) A σαβαχ- Saver... D ἕαφϑανει, D** σαφϑανει (A h zapthani, Ὁ zaplani a zahthani) .. Ln oapax dave cum (sabacthani) vg (ct. MSS.) ef ΠῚ2 61 (6! Table B.d.] Mark XV. 34. 93 zabacthani)| AEFGKMA ete. ἐγκατελείσες. Eli, Eli, lama sabach- O God, my God, attend My God, my God, why thani? thatis tosay, My to me; why hast thou for- hast thou forsaken me? God, my God, why hast saken me? thou forsaken me? That this exclamation, found in Matt. XXVII. 46. has reference to Ps. XXII. 2, (in LXX. Ps. XXI. 2) and is even taken therefrom, may be reckoned certain, since the rendering of the words, as given by Matt., is also that of the words in the Psalm. In the latter it begins mae x 8 read, as pointed, 611 éli, and meaning “my God, my God.” In Matt. there are various readings: ηλὲ qe (either ἧλε de heli héli, or ἦλε ἦλε 611 611) ηλὲε λει; δλῶξδε cheer; Awe choot; of which the first is preferred, and which Matt. translates by Gee wou Oze μου, “O my God, O my God.” The LXX. gives ὁ deog ὁ Feog μου, “O God, O my God”, omitting the first wov, as is done in MS. 33 as noted above. It next adds πρόσχες woe “be near to me”, or “help me”, found neither in the original nor in Matt., whose next word has various forms also, viz.: Agua, Anua, dame, λέμα, Aequce for the Heb. m9, read as pointed, lamah, and meaning “for what” or “wherefore”, like Matthey S iva τέ. The only difference between the two is in the verb. ‘The ori- ginal has *3M21¥ “hast thou left me”, read ‘azavtani, in Greek letters ασαβϑανι, whereas Matt. gives area Gont as in the text, whence the various readings Se σαβακτανει, σαβακϑανι, Captave, σαφ- ϑανει. Now, the two last and similar forms are evident accommo- dations to the Heb., the former ones alone being such as Matt. would use; and, though his word would thus differ from the Heb., yet the difference may be satisfactorily accounted for thus: ΣΙΝ was the word in Heb. signifying “thou hast forsaken me” —but, when the Heb. ceased to be a spoken language, the synonymous verb of the Syro- chaldaic, a cognate tongue which took its place, would be employed; and that is precisely the verb which Matt. gives, caPaydave (found in 216 K. ΤΣ “sabacthani” says Davidson “is now in the Targum,”) rendered by: μὲ ἐγκατελιπες “me hast thou left”, by which position of the pronoun, attention is more readily drawn to the abject condition of the speaker. (3) Mark XV. 34, Ps. XXI. 2. Ps. XXII. 2. Ἑλωὶ shot λαμὰ σαβαχ- MDT’) sa ON 5x) Fart; ὅ ἐστιν μεϑερμηνευό- Ὁ ϑεὸς δ ϑεός μου, πρό- ili ἥδ - wevoy Ὁ ϑεός μου, ὃ ϑεός σχες μοι; ἵνα τί ἐγκατέλι- μου, δὶς τί ἐγκατέλιπές με; πές με; ἕλωε bis (heloi g11 am ing Alex. éyzateheczes. Ὁ) »af = 43 exc. Κα. prag gat mt)..¢ élae.. D 6) snnaw 216K. rnary 206 K. al vv m Eus. λει 5. me | Jawa cBD al am gat ...¢ λαμμα Sine cod unc... Ln dena cCL/ al vv. _AKMPUX al vy Ath. al Acua..EFGHSV 94 1. Cor. II. 19, [Table B.d. al λεέμα | A σεβακϑανει, B ζαβαφϑανει, CG σαβαχϑανεε, D ζαφϑανει | Bom of. nou alt.. AEFGK al pm vg (ms?) » Eus. Thph. om pov prius | ἐγκατ. (-λειπες EGL -λεεέπας K.) wecBL al (Ὁ vv ὠνέεδέσας we) cop vg al... ¢ we ἐγκατ. Eloe, Eloe, lama sabach- thani? which is, being in- terpreted, My God,my God, O God, my God, attend My God, my God, why whyhastthouforsakenme? tome; Why hastthoufor- hast thou forsaken me? saken me? In exhibiting this exclamation in Greek characters, Mark varies from Matt., a variation which is worthy of notice. In the original it is by 611, ata is found in Matthew’s 7d Now bx takes the suffix of np first person omy 28), the other astaeds never ὥρα». found are inl If to iii ἀπ πέρι the suffix of the first person were oda it would become Ds, as appears in Ps. XVIII. 29, which is the form adopted by Mark in his e4we So far, then, Mark varies from Matt., and from the Heb. also, using instead of the original form dz, the form more frequently occurrent eAwe 1. e. TN for ὌΝ. For the rendering of the first part, Matt. gives tee wou Dee μου, Mark ὁ 20g μου ὁ ϑεος μου, whereby the latter nearly coincides with the LXX. which has not the first μου, as in Tisch. Ed. Sept. here. But the meaning of both is the same; an exclamation of “my God, my God.” At the end Mark says εἰς τέ “for what (thing)”, instead of ἕνα τέ “to what end” of Matt. and the LXX. Further remarks will be found above on Matt. XXVIL. 46. * (4) 1 Cor. ΤΠ. 19. Job V. 13. Job V. 13, [γέγραπται γάρ] ὁ δρασ- ὃ καταλαμβάνων σοφοὺς on y>') ows “Ὁ σόμενος τοὺς σοφοὺς ἐν τῇ ἐν τῇ φρονήσει. πανουργίᾳ αὐτῶν. FG om 6 οἱ τους. φρον. αὐτῶν Alex. MS. 1) nenys 89 a p. K. onesys 801 R. [For it is written,] He who taketh the wise in He taketh the wise in taketh the wise in their ¢heir own prudence. their own craftiness. own craftiness. This Quotation, taken from Job, is a literal version of the Hebrew, and verbally varies as far from the Sept. as evidently never to have been copied from it. On it Dr. Davidson (in Sac. Herm. p. 415) observes: “This is from the Seventy. The apostle, however, according to his usual manner, alters several words, and substitutes others, which express the sense more forcibly.” ‘This alteration and substi- tution, however, have been carried so far that any one, I am con- vinced, could never recognise the one as having been copied from the other. TABLE C contains the Quotations in the New Testament, which differ from the Original Hebrew Text, when the latter has been correctly rendered in the Septuagint. This difference may be I. in Words; or II. in Clauses; or III. in Both. Hence Table C will be divided into three parts correspondingly. Table C.I; Table C.II. ἃ Table C. III. And, as the Difference in Words may have reference to the rendering (1); to the omission (0); and to the addition thereof (a), Table C.I. will be subdivided into corresponding parts: Table C.Lr; Table C.Lo; Table C.I.a; or combinations thereof. Also, as the Difference in Clauses may have respect to their position, as (1) introductory; (2) intermediate; and (3) final, Table C.II. will also be broken up into Table C.IJ. 1; Table C.II. 2; Table C.IL. 3 to correspond ; and the letters, r,o, & a will intimate about the rendering, omission and addition thereof. Similarly will there be subdivisions of Table C.III. Matt. XXII. 44. [i 3 Πῶς οὖν Δαυὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων] "Εἶπεν ὃ κύριος τῷ κυρίῳ μου Κάϑου ἐκ δεξιῶν μου ἕως ἄν ϑῶ τοὺς ἐχϑρούς σου ὑποκάτω τῶν ποδῶν σου. κυρίος CDZ-- ¢ 0 κυρίος 6 BEFGHKLMSUIA|uz0zato (Gh’) eBDGLZ al m Syrbeh Aug --ςυποποῦδιον, CEFHK MSUV. TABLE C.Lr. (1) 12 OID: Εἶπεν 6 κύριος τῷ κυρίῳ μου Κάϑου ἐκ δεξιῶν μου ἕως ἄν ϑῶ τοὺς ἐχϑρούς σου ὑποτύδιον τῶν ποδῶν σου. Psi ule ay yan) nim) ἘΝ PON MUN) DP?) ἘΠ). ἘΠῚ b) sss 178. 251K. ο) Ka- metz sub Nun Cod. Cass. d) 195 76; 245a p.K. e) we 76; 41f. Κα. ἢ) 5 praef. 38. 73. 97. 133. K. 43. 263. 350. 865. 867a p. R. qb pl. K. 26 [σον then doth David in spirit call him Lord, say- ing,] 44The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? Mark X. 19 fp. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies* thy footstool. [Table C.Lr. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies* thy footstool. * Gr. the footstool of thy feet. By adopting the readings given in ¢, Matt. is found to agree with the LXX., so that this quotation might rightly be placed in Table A. The Heb. *J9N2 ΠῚ ἘΝ “the oracle (or declaration) of Jehovah to my Lord” is correctly given in: εἶπεν ὁ κύριος τῷ κυρίῳ μου “the Lord said to my Lord.” Also 2) “to my right and” in the sing. is idiomatically rendered: ἐκ δεξιῶν wou “from my right hands” — the idea expressed being that of protection and assistance. Lastly the Heb. ear) D7 “a stool for thy feet”, is literally given in dxomédcoy τῶν ποδῶν cov “a stool of thy feet” of the LXX., whereas Matt. says only ὑποχώτω τῶν ποδῶν cov “underneath thy feet”, according to text of Tisch., with the same meaning however. * Lit. a stool for thy feet. Mark Χ. 19 fp. [τὰς ἐντολὰς οἶδας] Μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλεψῃς, μὴ ψευδομαρτυρή- σῃς, μὴ ἀποστερήσης, Ln μη φονευσ. ante μη μοιχ. poncBC/ al vv... 5.1 persP post zAew. pon .. edd4f plane om (Gb°)... D (non 4) k πορνευσῆς pro gov: | B*KA alm Thph. om μη αποστερ. (a ὁ non abnegabis, kne ab- negaveris. | {Thou knowest the com- mandments,| Do not com- mit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, (2) Exod. XX. 13—17. 1 3 > ’ οὐ μοιχεύσεις. κλέψεις. ‘ov φονεύσεις. ‘Sou ψευδομαρτυρήσεις ... ‘Totx ἐπιϑυμήσεις.. τοὺ Alex. 13. 14. 15. ov gov. ov μοιχ. ov κλεψ. Deut. V. 17—21, ‘Tod φονεύσεις. | Sov μοι- χεύσεις. ‘ov κλέψεις. ?°od ψευδομαρτυρήσεις .. ᾿'οὐκ ἐπιϑυμήσεις .. 13Thou!s shalt notcommit adultery. !4Thou!*shalt not steal. 1Thout7 shalt not kill. ‘°Thou2” shalt not bear false witness.. ‘!7Thou?! shalt not covet.. Exod. XX. 13—17. NIA ND®) aNd ἢ may NO'° 3 NDA) x5)'7 spy ay aya 2) 8 196K. a) sh) 69 K. b) sh 5. (exe. 61. 64. 65, 66. 127.) Deut. V. 17—21. Ὁ.) oy NDT : 3 N7*) "ANIM sy. IP ΝΟ τ)". sion Ny)?! sxe) x) )=S, 18. 107.150 al K. 174. 872. al R. y) spe 84. 199 ἄς. 4+ apw 111. 152K. 8Thou!? shalt not kill. “4Thou!s shalt not commit adultery. !°Thou!® shaltnot steal. ‘!°Thou2® shalt not bear false witness against thy neighbour, 17Thou?! shalt not covet, -As noticed on Matt. XIX. 18, the Vat. LXX. differs from the Heb. in the order of the commandments, placing the sixth, seventh and eighth as seventh, eighth, sixth. Mark also alters the order, arranging them seventh, sixth as in Tischendorf’s text, but Lachmann’s follows the Heb. order. Table C.J.r.] Mark ΧΙ]. 36. 97 Mark differs from Matt. and the LXX. by using wy with the aor. subj. and not οὐ with the fut. Now, the future is used for the impera- tive, the place of which it always supplies in negative commands, or prohibitions; and when it expresses prohibition, it is preceded by ND: as aun ND Ex. XX. 15, “Thou shalt not steal”, (See Ges. Heb. Gr. § 125. 8. 0) rendered in LXX. οὐ xAsweeg. — But a prohibition can also be expressed in Greek by wa with the aor. subj., as in Il. ¢, 564; ¢, 265; Arist. Lys. 1036; Aesch. Prom. 628; a form which Mark has adopted. Mark has also, after mentioning four of the ten commandments, (See Matt. XIX. 18, 19, Luke XVIII. 20) added what one would in such a situation suppose to be another. And that it is intended for another, there cannot be the least doubt, since it, along with the rest, is introduced by the words: τὰς ἐντολὸς οἶδας “thou knowest the commandments.” Now, by turning to Rom. XUI. 9, we find the same as those in Matt. and Luke, with an additional one also, which we know is the tenth. The question, then, occurs; May not Mark’s be intended for the same, though he says μὴ ἀποστερήσῃς “Thou mayst not defraud”, and not: μὴ ἐπεϑυμήσῃς “thou mayst not covet” ? To my mind there is not the least doubt, since to cheat or defraud supposes a covetous desire of a neighbour’s property, and the com- mandment would thus mean, Do not allow yourself to be impelled by a spirit of covetousness, so as to take your neighbour’s property by fraud or dishonesty. As the other commandments seem to look to the outward act, Mark expresses the tenth also in its outwardness of defrauding. Those, to whom this solution is not satisfactory, will find a full explanation by referring to Lev. XIX. 13, where it is ex- pressly forbidden in DwYEND “thou shalt not defraud”, extort by fraud and violence, (in the LXX. οὐκ ἀδικήσεις “thou shalt not do injustice to”), well rendered by Mark οὐκ ἀποστερήσῃς “thou mayst not despoil” i. e. by fraud; hence, defraud. (3) Mark XII. 36. [αὐτὸς Δαυὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ] Εἶπεν ὁκύριοςτῷ κυρίῳ μου Κάϑι- σον ἐκ δεξιῶν μου ἕως ἂν ϑῶ τοὺς ἐχϑρούς σου ὑπο- κάτω τῶν ποδῶν σου" εἰπενς LNCBLM**UXAete... Gb Sz deyee cAINEGHKM** SV | κυρίος cBD ...¢ 0 κυρ. cAEFGHKLMSUVXA καϑε- oov 60Β..ς [ἢ καϑοῦυ α ut sup. | D ews ϑήσω (*Iwow) | υὑπο- zatw CBD 28 cop arr perss.. ¢ Ln vzozodvoy α ut sup. AEFG ete. [For David himself said by the Holy Ghost] The Ps Ciel Εἶπεν ὃ κύριος τῷ κυρίῳ μου Κάϑου ἐξ δεξιῶν μου or Μἷ - 1 > , ὅως αν ϑῶτοὺς ἐχϑρούς σου ὑποπόδιον τῶν ποδῶν σου. The LORD said unto my Pa? CXS 15 2/342") Timm?) ON3 PDN ΠΝ ὙΠ 2") spre?) Ὁ b) πὶ 178. 251 K. ce) Ka- metz sub Nun Cod. Cass. d) 190576 5245 ap. K. e) ows 76; 41f.K. f) 5-praef. = 38, 73. 97. 133 K. 48. 263. 350. 865. 867 a. p. R. 1521 pl. K. The LORD said unto my 28 Luke XVIII. 20 fp.; XX. 42—43, [Table C.Lr. LORDsaidto my Lord, Sit thou on my right hand, till I make thine enemies enemies *thy footstool. thy footstool. * Gr. the footstool of thyfeet. Mark differs from Matt., in this text, by having καϑισον for xadov, which reading is given in ¢ Ln, see above. And if the other reading in ¢ Ln, viz. ὑποποδιον for ὑποκάτω he adopted, whereby Mark is made conformable to the LXX., this quotation would be assigned to Table A.s. Tisch. in Ed. Sept. gives Aéyec for εἶπεν. For more, see Lord, Sit thou at my right hand, until I make thine Lord, Sit thou at my right hand, until I make thine enemies *thy footstool. * Lit. a stool for thy feet. above, on Matt. XXII. 44. Luke XVIII. 20 fp. [τὰς ἐντολὰς οἶδας] Μὴ μοιχεύσῃς, μὴ φονεύσης, μὴ κλέψης, μὴ ψευδομαρτυρήσης. [Thou knowest the com- mandments,]Do notcommit adultery, Do not kill, Do not steal, Do not bear false witness, (4) Exod. XX. 13—16. 136 μοιχεύσεις. 40d κλέψεις. ‘od φονεύσεις. Cod ψευδομαρτυρήσεις. Alex. 18. 14. 15. ow gov. OV μοῖχ. ov κλεψ. Deut. V. 17—20. ‘Tow φονεύσδις. ᾿ϑοὺ μοιχεύσεις. ᾿δοὺ κλέψεις. 20οὐ ψευδομαρτυρήσεις. 197} 1351} not commit adultery. 1!Thou'!9shalt not steal. 1Thou'7 shalt not kill. 16Thou2° shalt not bear false witness. Exod. XX. 13—16, No ND) sgt Not mayen? 16 ΞΔ NOY)! "pw ay Ay 2) wh 196 K. a) sb 69K. Deut. V. 17—20, NI NOY) ΠΝ Nd" “yy? son Noy)? Nw) Ip AID Mayn x) 1 = §.18.107.150 al K. 174. 872. al R. y) spy 84. 199. ἄς. + >pw 111. 52 K. 13Thou!7 shalt not kill. 4Thou't’ shalt not commit adultery. 'Thou?9 shalt not steal. 1°Thou? shalt not bear false witness, Luke has arranged the commandments in the same order as Mark, transposing the sixth and seventh. He has also adopted the same grammatical form: viz μὴ with the aor. subj., and not οὐ with the fut. ind. See further remarks on Mark X. 19 fp. Luke XX, 42—43. [καὶ αὐτὸς Δαυὶδ λέγει ἐν βίβλῳ ψαλμῶν] Εἶπεν ὁ κύριος τῷ κυρίῳ μου Κάϑου ἐκ δεξιῶν μου “ἕως ἄν ϑῶ τοὺς ἐχϑρούς σου ὑπιοτιό- διον τῶν ποδῶν σου; 42ἘΕιπεν.. .Dacil*Aeyer | κυρέος CBD..co xve.cAEGH KLMPQRSUVIA | 43 ews..D εως τεϑὼ | voxarm in D145. 42) And David himself saith in the book of Psalms, |The LORD said unto my Lord, Sit thou on my right hand, ‘STilll make thine enemies thy footstool. (5) Ps. CIX. 1. Εἶπεν 6 κυρίος τῷ κυρίῳ μου Katou ἐκ δεξιῶν μου ΄“ » - ‘ Γ᾿ 7 ἕως ἄν IO τοὺς ἐχϑρούς σου ὑποπόδιον τῶν ποδῶν σου. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies *thy footstool. * Gr. the footstool of thy feet. Ps. CX. 1. 2 ΠΝ) mim) ON PDN mres)-ay sr") span) ὉΠ b) sox 178. 251K. ο) Ka- metz sub Nun Cod. Cass. ἃ) 1905 76.245 ap.K. c) owe 76.41 f.K. Ὁ ἡ praef. = 38. 73. 97. 133. K, 43. 263, 350. 865. 867. a p. R, ban pl. K. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies *thy footstool. * Lit. a stool for thy feet, 4 Table C.Lr.] Luke XXII. 46; John 11. 17, 99 For any remarks see Matt. XXII. 44. above. It should be put in Table A.s, to which it rightly belongs. (6) Luke XXIII. 46. Pg, SOUS. 6: Ps, XXX. Ὁ. εἰς χεῖράς σου παρατίϑε- εἰς χεῖράς σου παραϑή- my PDN 72 μαι TO πνεῦμά μου. σομαι τὸ πνεῦμά μου. ? ἐπε τ τς ατέϑεμαε (Gb’) cABC KMPOUX al τὴ (commendo vg it syr. cop. etc.) Just Or Thdot, Eus. Cyr. hrs..DR al pm Ath. Bas Nyss. Epiph. Thdret. al zagatedyue . . παραϑησομαι cEGHLSV4 al pl. into thy hands I com- Into thy hands I will Into thine hand I com- mend my spirit. commend my spirit. mit my spirit. The reading in ¢ is the same as in the LXX., which would place the passage in Table A.s: but the different form of the verb, παρατε- deuce (pres. for fut.), given in Tisch. text, brings it here. (7) John II. 17. Ps. LXVIII. 10. Ps. LXIX. 10, [ὅτι γεγφαμμόνον ἐστίν] Ὁ ζῆλος τοῦ οἴκου σου κατα- ὅτε ὃ ζῆλος τοῦ οἴκου δον ἢ 72 ὩΣ Ρ.) 5 φάγεταί με. σου κατέφαγδ με, a ay” MTA GA ; καταφαγεται (Gb Sz) cA 6) maxsp137ap.K. d) "ΣΝ BEFGHKLMPSUVX44 al 39 K. fere150 , . . ¢xategaye C min vix mu, [that it was written, | The For the zeal of thine For the zeal of thine zeal of thine house hath house hath eaten me up. house thath eaten me up. eaten me up. Had the reading in ¢, as noted above, been followed, the passage would have been set down in Table A.s. But Tischendorf, with Griesbach, Schulz, and Lachmann, reads xatapayetar. Now φαγῶ is obsolete, there being used instead, éodéw or ἔδω; and payouae would be the pres. mid. thereof, but used as a fut. for φαγοῦμαε in the New Test., Hellenistic and Alex. writers. See Gram. Matth. § 252. For instance, in Luke XVII. 8. καὲ μετὼ ταῦτα φαγ σαι καὶ niecue ov “and afterward thou shalt eat and drink;” ch XIV. 15. Μακάριος, ὃς φάγεται ἄρτον ἐν τῇ βασιλείῳ tov ϑεοῦ “Blessed is he that shall eat bread in the kingdom of God.” And thus here, xetapéyetae will mean: “shall eat up” or devour. And the original could bear to be so rendered, for, says Gesenius in Heb. Gr. § 124. 4. “The Praeter. as a representative of the present, is employed also to denote the future, principally in prophecies, asseverations, assurances, the fulfilment or verification of which is, in the animated expression of the thoughts, represented as present.” Whichever reading, then, be adopted will give rise to no divergence from the original. 30 John XV. 25. [iva πληρωϑῇ ὁ λόγος ὁ ἐν τῷ νόμῳ αὐτῶν γεγραμ- μένος] δωρεάν. ὅτι ἐμίσησάν με John XV. 25. (8) Ps.XXXIV.19 and LXVIILS. οὗ μισοῦντές με δωρέαν. Alex. μεοοῦντες δωραιαν in Ps. XXXIV. Ps. CVIII. 3. καὶ ἐπολέμησών με δωρέαν. Ps. XXXVII. 20. οὗ μισοῦντές με ἀδίκως. [Table C. Lr. Ps. XXXV.19 and LXIX. 5. pin) n3)") f) 125 K.'w 245K. g)= 206K. n) ‘n'w = 180K. sax 148K. Ps. CIX. 3. pan ND) i) wondn 80 K. Ps, XXXVI. 20. sap we [that the word might be Alex. om μέ, fulfilled that is written in their law,] They hated me without a cause. they that hate me *with- out a cause. * or, for nothing. On this passage Dr. Davidson in his Sacred Herm. p. 377 thus remarks. “It is difficult to determine whether this be from Ps. CVI. 3. where we find ἐπολέμησάν μὲ δωρέαν; or from Ps. XXXIV. 19, where we have of μισοῦντές μὲ δωρεάν; or from Ps. LXVIII. 4 (5) where the same words occur. Surenhusius regards the citation as made up of the two last passages. Doepke refers it to Ps. XXXIV. 19; Knapp to Ps. LXVIII. 4 (5). It matters little whether it be referred to either or to both. Perhaps it is better to look for the original in Ps. CVIIL. 3 ;” and so in his Sac. Herm. he compares it there with. But in his Introd. to the Old Test. p. 133 he compares it with Ps. XXXIV. 19 which he has evidently at length preferred, since it exhibits his later views. Now, in Ps. CVII. 3 the verb ἐπολέμησαν “they fought” is no doubt in the same form as ἐμίσησαν “they hated” in John; but I incline to seek for its original in those passages, where the same verb is found, though of a different form, cae thus it might be referred to either Ps. XXXIV. 19 or Ps. LXVIII. 5 (see also Ps. XXXVII. 20). Of the former Psalm Hengstenberg says: “David speaks in the person of the righteous, with what view may the more easily be understood, since the truly Righteous One could appropriate this Psalm to himself (John XV. 25 comp. with verse 19 here), an application which led many of the older expositors to give the Psalm a too direct and exclusive Messianic interpretation.” And on the latter, he remarks: “In the New Test. there is no Psalm, with the exception of the 22"4, which is so frequently quoted and applied to Christ as the one before us, not only by the agostles, but by Christ himself... Many expositors have hence been induced to adopt a direct Messianic exposition. But these quotations do by no means justify such an exposition, inas- much as the Psalm, even though it refer to the suffering righteous they that hate me with- out a cause. Table C.L.r.] John XIX. 36. 21 man, is still a prophecy of Christ, in whom the idea of righteousness was personified, and in whose case the intimate connection, spoken of in the Psalm, between righteousness and the opposition of sinners, was exemplified in living reality, as seen in the suffering he endured from an ungodly world.” From this Psalm, then, it was probably quoted, which, however, includes its reference to Ps. XXXIV. 19, as each of them contains an allusionto the same point, and, as a whole, they “form links of one common chain and parts of one great picture.” And as to the form, the accuracy of the original, as found in the quotation, is manifest from this, that persons could not be called “haters of any one” unless “they hated.” (9) John XIX. 36, [ἵνα ἡ γραφὴ πληρωϑῇ] Ὀστοῦν οὐ συντριβήσεται αὐτοῦ. Exod. XII. 46. > ~ > ὀστοῦν οὐ συντρίψετε ἀπὶ αὐτοῦ. Exod. XII. 46. avtov...al pl vvm Or! συντρίψεται.. OVYT OLA NOE- l)}1= 13K. m)= 89K. Cyr. al az avtov. ταῦ... ουντριβησετε. Ps. XXXII. 21. Ps. XXXIV. 21. φυλάσσει πάντα τὰ ὀστᾶ αὐτῶν, ἕν ἐξ αὐτῶν οὐ συν- ppyosy")~93') Ὕρ) ΓΞ. Nd ΤΠ nny τριβήσεται. φυλ. κυριος. Alex. Ald. 5) t.c. = 142K. ὃ +a Compl. 148 K. 554 a p. R. υ) mosy : 75 Καὶ. [that the scripture should “ be fulfilled,] A bone of him Exod. XII. 46 ye shall Exod. XII. 46 neither shall shall not be broken. not break a bone thereof. ye break a bone thereof. This passage is commonly referred to Exod. XII. 46 as above; but there is another place which speaks of the same point, viz Numb. IX. 12. ΤΥ ND Oxy) “and a bone they shall not break in 10; in the LXX. χαὲ ὀστοῦν ov συντρέψουσιν an αὐτοῦ. In the former, Hchovah is represented giving directions apparently to Moses alone, yet it is seen to be in such a way that they were.to be obeyed by all the Hebrews: in the latter, the Lord is said to have been doing the same thing, the Hebrews, however, being specially mentioned as those whom the command concerned. If we were to choose between them, the more likely seems to be Numb., which differs from John in this, that he mentions only the subject of the command, and hence uses ὀστοῦν and συντριβίσεταε in the 8:4 pers. sing., whereas Numb. states the command as addressed to individuals, and hence says ὀστοῦν and συντρέψουσε 3 pers. pl. Some refer it to Ps. XXXIV. 21 (LXX. XXXIII. 21) as given above: “He keepeth all his bones; not one of them is broken ;” LXX. “He watcheth all their bones: not one of them shall be broken”, where the idea is the same as that in John, and even the verbal cae maw x ov συντριβησεται is found, so that it is probable that John may have had it in view also, according to his usual mode, though there is a difference in expression, the Psal- 32 mist saying: “one of them” i. e. of his bones, John: Acts. III. 25.; Rom. III. 4. [Table C.Lr. “a bone of him.” In the other passages also, there is a difference here — the Heb. saying: Acts. II]. 25. [λέγων πρὸς ABouc| Kai ἐν τῷ σπέρματί σου ἐνευ- λογηϑήσονται πᾶσαι αἷ πα- τριαὶ τῆς γῆς. ς (-- ΟΡ Sz) om ey contra ABCDE ete.| C exevioyy >... A* (ναι) al Chr. al evdoyy . {saying unto Abraham, | And in thy seed shall all the kindreds of the earth be blessed. “a bone in it’, (10) Gen. XXII. 18. καὶ ἐνευλογηϑήσονται ev τῷ σπέρματί σου πάντα τὰ ἔϑνη τῆς γῆς. ενευλογ. ... evhoy. Alex. Compl. ta εϑν. της γῆς... Alex. om τ. γ. And in thy seed shall all the nations of the earth be blessed. marking the where — the LXX. ‘a bone from it”, marking the whence, and John “a bone of him” , marking the whose. Gen. XXII. 18. nya!) OE BND INN 6. u) 2S. 13K. And in thy seed shall all the nations of the earth be blessed. The Heb. »\3 is rightly rendered by the LXX. ta ἔϑνη “the natalie for which wé πατριαὶ “the kindreds” is read in Acts, and that on the supposition that the whole passage is taken from Gen. XXII. 18. But one may be disposed to infer that the conclusion was taken from Gen. XI. 3 ΤΟΝ ΓΘ 5D ἼΞ 12933) “and all the families of the earth shall be blessed in thee” , which, although spoken in reference to Abraham himself 72 “in thee”, is quite applicable to his seed, of which the same promise is given him in other places, mentioning “all the nations” πάντα τὸ ἔϑνη, which evidently includes “all the tribes” πᾶσαι ai φυλαὶ (LXX. of Gen. XII. 3,) into which these nations were divided. Hence it may be assumed, if deemed needful, that the first part is taken from Gen. XXII. 18, and the last from ch. XII. 3, of which in Acts is given a more literal rendering by πᾶσαι ai πατριαὶ “all the kindreds”, as in the Heb., than in the LXX. by πάσαε ae φυλαε “all the tribes”. Other instances of Quotation in a similar way, that is, by combination, are met with elsewhere, so that this instance would not be singular. (11) Rom. III. 4. [κα dos γέγραπται [Ὅπως ἄν δικαιωϑῆς ἐν τοῖς λόγοις σου καὶ νικήσῃς ἐν τῷ κρί- γνεσϑαί σε, venxnons... ἈΠ al νεκήσεις. {as it is written,] That thou mightest be justified in thy sayings, and might- est overcome when thou art judged. The following is the translation of Rom, Ps. L. 6. ὅπως av δικαιωθῇς, ἐν τοῖς λόγοις σου, καὶ νικήσῃς ἐν τῷ κρίνεσϑαί σε. that thou mightest be justified in thy sayings, and mightest overcome when thou art judged. Ps, LI. 6. IP") PIA yo? TED") 72H n) pats 39. 43 et 4125, 0) Poses permulti K. that thou mightest be justified when thou speak- est, and be clear when thou judgest. Ill. 4. “In order that Table 6.1... Romy (a8? Rio" XV. 11. 33 thou mightest be justified (i. e. regarded as just) in thy words, and mightest overcome (or gain the suit) in this-thy being judged.” And thus Ps. LI. 6. reads: “In order that thou mayest be just in thy speech, and mayest be pure in thy judgment.” The latter states the matter absolutely, that the God of truth would judge uprightly and pass a just sentence of condemnation for sin; the former, relatively, that, after the sentence had been passed, and when his decisions were being judged by man, God would be found to be really a God of truth, and without iniquity, and thus would be acquitted. Hence the two passages contain the same thought. This Quotation belongs Table D.Ly. Rom. III. 18. οὐκ ἔστιν φόβος ϑεοῦ ἀπέναντι τῶν ὀφϑαλμῶν αὐτῶν. There is no fear of God before their eyes. (12) Ps, XXXV. 2. οὐκ ἔστε φόβος ϑεοῦ ἀπέναντι τῶν ὀφϑαλμῶν αὐτοῦ. There is no fear of God before his eyes. 12D OOANALS Bes PPY ION WMBE)“py 8) = 73K. spp 245 a p.K. There is no fear of God before his eyes. Here, the description is of the collective wicked “αὐτῶν “their”, which depends upon the truth stated of the individual wicked YDY “his eyes”, as found in the Psalm, and hence they agree. Rom. X. 19. [Μωυσῆς λέγει] Ἐγὼ πα- ραζηλώσω ὑμᾶς ἐπ᾽ οὐκ ἔϑνει, ἐπὲ ἔϑνει ἀσυνέτῳ παροργιῶ ὑμᾶς. συμας pr...C avrovg | exe e9veccAFGLal ut vdtr longe pl... BC**DE al ez εϑνει. [Moses saith, | I will pro- voke you to jealousy by them that are no people, and by a foolish nation I will anger you. (13) Deut. XXXII. 21. κἀγὼ παραζηλώσω αὐ- τοὺς ἐπὶ οὐκ ἔϑνει, ἐπὶ ἔϑνει ἀσυνέτῳ παροργιῶ αὐτούς. and I will provoke them to jealousy by them that are no people, and by a foolish nation I will anger them. Deut. XXXII. 21, CYTNOD Dy PN") 8} DOWN 932 033 k) πῦρ Ν 62.127. 183. 3338. and I will move them to jealousy by those which are not a people; I will provoke them to anger with a foolish nation. In this Quotation, the individuals, whom the discourse concerns, are represented as addressed (ὑμᾶς “yow”’), whilst, in Moses’ song, as being spoken of (“them”), and so in the Sept. Yet, there is no vari- ance, since the Lord is exhibited as having spoken of them to Moses, who in his turn delivered the saying to them personally. And a combination of the two results is found here. Rom. XV. 11. [καὶ πάλιν] Aiveits πάντα " » " , τὰ ἔϑνη τὸν κύριον, καὶ ἐπαινεσάτωσαν αὐτὸν πᾶν- τες οὗ λαοί. πα. τὰ εϑνὴ τ. xvo. (ita nemo in LXX) cABDE 47. ἃ ¢ vg syrP arm go Chr, Thdrt. (14) Ps, CXVI.. 1. «Αἰνεῖτε τὸν κύριον πάντα τὰ ἔϑνη, ἐπαινέσατε αὐτὸν πάντες οἱ λαοί. καὶ (sed και 8645) ἐπαενε- σατωσαν. Alex... -veoateed ex edd, pler. Ps, CXVIL 1. Ὁ). 9 mins 1977") ὈΘΝΤ ) τ Naw Ὁ) + ποδὺπ 206; 128 f. K. 6) ἡ 35.255 K. d+) oyna 255K. 3 34 1 Cor. 11. 20; XV; 27. [Table C.Lr. lat ες TOV κυρ. π. τὰ ε. cOPBL ete. syr. al | exacve- oatwoay (ita in LXX. A alt Did) cABC 39. Chr. ...¢ -oare eDEFGL ete. Thdrt, Chr. al (al m Syr. Chr. om xae). [And again,] Praise the Praise the Lord, all ye O Praise the Lord, all Lord, all ye Gentiles; and nations; laud him, all ye ye nations; praise him, all laud him, all ye people. *people. ye people. * Gr. peoples, as the Heb. Had the reading in ¢ given above, viz ἐπαινέσατε, been adopted, this Quotation would have been set down in Table A.. Also had the order, in ς, of the first part viz τὸν xve. a. ta εξ. been followed, it would have been placed in Table As. From the reading given above, the Version will be “Praise the Lord, all ye nations; and let all the peoples praise him,” whence it is seen that Paul adds xai “and”, and puts the verb in the 3™ pers. pl., thus making the peoples be spoken of and not to. (15) 1 Cor. III. 20. Rae ACTER, Al. Ps. XCIV. 11. [καὶ πάλιν] Κύριος γι- κύριος γινώσκει τοὺς δια- ὨΣΊ) yn nin") vaoxer τοὺς διαλογισμοὺς λογισμοὺς τῶν ἀνθρώπων, 637 non). ON τῶν σοφῶν Ore εἰσὶν μάταιοι. ὅτι εἰσὶ μάταιοι. coguv... al8 vg" (item m) = 102 K. n) nawnn 4. harl*?) Mcion Chr°“@ jtem*1 19. 80. al Κ. ο) 245 K. ap Mt. Ηἴογ. αυϑρωπων. — {And again,] The Lord The Lord knoweth the The Lord knoweth the knoweth the thoughts of thoughts of men that they thoughts of man, that they the wise, that theyarevain. are vain. are vanity. The δεαλογίσμοε “plans” mentioned here, are said to be those τῶν σοφῶν “of the wise,” but in the original it is OTS “of man” 1. e. of mankind, as in the Sept. τῶν ανϑρωπων “of the men.” In other words, what in the Hebrew is stated to belong to the body-general, is in the New Test. made applicable to a part particular, and that to the more unlikely part. No one will doubt the inclusion of a part in the whole, and hence the correctness of the Quotation may be seen. Dr. Davidson (in Introd. to O. T. p. 156) remarks: “This citation agrees equally with the LXX. and with the Hebrew. It differs from both only in the word σοφῶν for DIS ὠνϑρώπων, but this does not alter the sense. Those MSS. of the Pauline epistles, as well as versions, that have ὠνϑρώπων, have it by correction.” If it agrees, how can it. differ? True, it agrees as much with the one as with the other, because they agree; yet it cannot be said to verbally agree throughout, since it differs. (16) 1 Cor. XV. 27. “τ Reva, Ps, VIII. 7. πάντα [γὰρ] ὑπέταξεν ὑπὸ maven ὑπέταξας ὑποκάτω yor nan naw 55") τοὺς πόδας αὐτοῦ. τῶν ποδῶν αὐτοῦ. r) = 10 K. [For] he hath put all thou hast put all things thou hast put all things things under his feet, under his feet, under his feet. Table C.Lr.] Eph. IV..8. 35 The statement is made objectively here, ὑπέταξεν “he has arranged,” but in the Ps. it is said personally NAY “thou hast put.” The reason for this change of person is obvious. The Psalmist is addressing God and, speaking of his infinite condescension and love towards man, although being possessed of infinite greatness and glory, which the universe proclaims, and of the high honour which he has conferred on him, says: “Thou hast put all things under his feet.” This statement Paul applies to Christ, “because the glory of humanity above the whole creation, lost in Adam and reduced to a base servitude, is to be again restored in Christ, and that, indeed, in a still higher and more perfect manner than it was possessed by Adam.” So much for the propriety of its application. And its form is defensible on the ground that Paul records it in the historical mode. For ὑποχάτω with the gen. is read ὑπὸ with the acc. (17) Eph. IV. 8. [διὸ λέγει] ᾿Αναβὰς εἰς ὕψος ἠχμαλώτευσεν αἰχμα- λωσίαν, ἔδωκεν δόματα τοῖς ἀνθρώποις. ηχμαλωτευσεν (al feret0 atyu.).. AL al6aeth. (postea edwxac) sl (postea ελαβες) Thdrt®® -τευσας | edoxev cA C*D*E(?)FG 17. al vg it cop .-.¢ (Gb0°) praem καὶ cB (e sil) C***D***LK etc. vv mpp m | Leg et ev ανϑρωποις (FG etc.) et ev-z0. | Wherefore he saith,|When he ascended up on high, he led *captivity captive, and gave gifts unto men. *q@ Or, amultitude of cap- Ps. LXVII. 19. ἀναβὰς εἰς ὕψος ἠχμαλώ- τευσὰς αἰχμαλωσίαν, ἔλαβες δόματα ἐν ἀνθρώπῳ One or two copies read edwxev 0. τοις avo. | Many copies have ανϑρωποιῖς Ald & Compl. Edd. Whenfthou didst ascend on high, thou didst lead captivity captive, thou didst receive gifts *for men. * Gr. in man. Ps. LXVIII. 19. De) Daw OF? ΤΡ Tz?) ΠΌΣΙΣ ANP?) 0) n= 38K. p) 5 sup. ras 245K. ‘x videtur 245 K. Thou hast ascended on high, thou hast led cap- tivity captive: thou hast received gifts *for men. * @ Heb. in the man. tives. In this passage is read ἠχμαλώτευσεν “he led captive” for ΤΣ Ψ “thou hast led captive”, but the reason for the use of the third person and not the second is obvious, since he is spoken of not ¢o. The Sept, in accordance with the Heb, DIN2 NVM ANP? has ἐλαβὲες δοματὰ ἐν ἀνϑρωπῳ “thou hast taken gifts among men,” lit. in man i. 6. mankind, for which Paul writes édwxev dowata τοις ανϑρωποις “he gave (or distributed) gifts among men.” On this apparent variance Hengstenberg well remarks: “The prisoners whom God leads away, and the gifts which he receives, cannot be taken by Him into heaven. He takes them only that he may give them to his people, “his hosts,” at whose head he had gone forth to battle, and leaves them behind him when he ascends to heaven, just as the gifts of Israel to Him were imparted to his ministering servants — the priests. Hence it is evident that by the “he gave”, which occurs in Eph. IV. 8. instead of “thou takest”, the sense is not altered but only brought out; the 3* 36 Heb. I. 7; VI. 14. [Table C.L.r. “siving” presupposes the “taking”; the “taking” is succeeded by the “iving” as its consequence. The apostle gives prominence to this consequence, because it serves his object, as common to the type with the antitype. The passage, in his view, has this complete sense: “he received gifts among men and gave gifts to men.” Since the person or thing from whom anything is taken or received is put with 1,32, may there not be here an instance of the constructio praegnans? “Thou hast taken gifts (and given them) among men.” (18) Ps. CII. 4. ὁ ποιῶν τοὺς ἀγγέλους αὐ- τοῦ πνεύματα, καὶτοὺς λειτ- ουργοὺς αὐτοῦ πῦρ φλέγον. _ CIV. 4. ee YONI ny md wix') yawn Heb. I. 7. [λέγει] ‘O ποιῶν τοὺς ἀγγέλους αὐτοῦ πνδύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. DEal4(item ed Tisch. V1. le gheya. Ill. πυρὸς phoya F.) d e πνευμα. Compl. Edd. and many MSS. Who snaketh his angels spirits and his ministers a flaming fire. h) 'n4=3309K. i)” 245K. Who maketh his angels spirits; his ministers a flaming fire. {he saith,] Who maketh his angels spirits, ansl his ministers a flame of fire. Here πυρὸς φλογὰ “a flame of fire” is read instead of πῦρ φλεγον “a flaming fire” as in the Sept., whereby is literally rendered cro wn. Yet the two renderings are seen to denote the same thing or nearly so, since there could not be “the flame of a fire” unless the fire were flaming. (19) Heb. VI. 14 [λέγων] Ἦ μὴν εὐλογῶν δὐλογήσω σε καὶ πληϑύνων πληϑυνῶ σε. ἢ 91" (ἡμῖν) K al ut vdtr longe pl vv pl ppm... Ln ee cAB (CD**L** ecu) D* E al5 Did Dam, D*** μὴν pro μη Vdlr rest item nisi vg it, Amb Bed [Saying,]Surely blessing I will bless thee, and multi- plying I will multiply thee. Gen. XXII. 17. ἦ μὴν εὐλογῶν εὐλογήσω σε, καὶ πληϑύνων πληϑυ- γῶ τὸ σπέρμα σου. ec μὴν A ἃ] une3 al | After πληϑυνὼ one MS. inserts oe χαε. Surely blessing I will bless thee, and multiplying I will multiply thy seed. Gen. XXII. 17. ΓΞ) APIS 713 PANS NDS r) ps 5. That in blessing I will bless thee, and in multiplying I will multiply thy seed. The difference between this Quotation and its original consists in this, that the latter states the increase of Abraham’s seed ἼΣΩΝ ΠΞῚΝ “I will multiply thy seed,” whereas the former himself πληϑυνῶ oe “I will multiply thee.” says it of Abraham Now, may not an individual be said to be multiplied when a number of human likenesses of him are made? And offspring are the likenesses of their forefathers, according to the Hebrew phraseology. See Gen, V. 3 “And Adam... begat in his own likeness, after his image.” And thus, to make Abraham’s descendants numerous would be equivalent to multiplying Table C.Lr.] Heb. IX. 20; XIII. 5. 37 himself, as the apostle expresses it, instead of the former way as in the original. In Heb. VI. 13 we read.. 6 Feog... ὥμοσεν καϑ' ἑαυτοῦ ver 14, λέγων, which might be set down as part of this Quotation, since in Gen, XXII. 16. HYNTON] ὌΞΩ 5 “By myself have I sworn és the saying of Jehovah”, in the Sept. Ker ἐμαυτοῦ ὥμοσα, λέγεε κύριος “By myself have I sworn, saith Jehovah”, the expression is similar, differing only in the person, the first for the third, and in having - xvotog for ὁ ϑεος. Heb. IX. 20. [λέγων] Τοῦτο τὸ αἷμα ~ , (3 > , τῆς διαϑήκης ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ ϑεός. ἐνετείλατο... ( 411 διεϑετο Apost. Const. I. [Saying,] This zs the blood of the testament which God hath enjoined unto you, (20) Exod. XXIV. 8. ᾿Ιδοὺ τὸ αἷμα τῆς δια- ϑήκης ἧς διέϑετο κύριος πρὸς ὑμᾶς. Ιδου add τουτο | διεϑ'.... ἐνετείλατο | x. π᾿ υ... 7. vz ὃ ϑεος. Behold the blood of the covenant, which the Lord hath placed upon you. Exod. XXIV. 8. swig DITO ΠῚ poey nym mp Behold the blood of the covenant which the Lord hath made with you. This Quotation begins with τοῦτο “this” for the original 137 “lo! see!”, both possessing a demonstrative power, which the one sets forth in the object pointed at, the other in those called on to behold that object. The covenant is said in Exod. to have been made by ni" “Jehovah”, and in the Hebrews by 6 ϑεος “God”, which are but two names for the same being; only by “Jehovah” was He more particularly known to the Israelites, and hence the propriety of its use by Moses. This, however, does not allege an impropriety against Paul, since “the Jehovah” of the Israelites was at the same time “their God.” In the Heb. the covenant is said to be one ἧς ἐνετεέλατο 6 ϑέος “which God enjoined”, and in Exod. ΠῚ) N73 Wes “which Jehovah made or laid down.” It is known that a’ covenant or agreement is made between two contracting parties, agreeing to certain conditions, which may originate from both, or be proposed by one of them. When God makes a league with his people, he, in accordance with his sovereign right, states the terms, which he wishes them to accede to, and their acceptance thereof forms the agreement. Thus then may God, when he strikes a league with any one, be said to enjoin it, inasmuch as he enjoins the conditions. (21) Deut. XXXI. 6. οὔτε μή σε ἀνῇ οὔτε μή σε ἐγκαταλίπῃ. . --- 8. Deut, ΧΧΧΙ. Gs . TEN) NOY BD 8? Heb. XIII. 5. [αὐτὸς γὰρ εἴρηκεν] Οὐ μή σε ἀνῶ οὐδ᾽ οὐ μή σε ᾿ἐγκαταλείπω. εγκαταλειπω, cCACD**KL M al met αἱ vdtr pm Chr“! —.— .§8 Tay xy ABT NP οὐκ ἀνήσει os οὐδὲ μή og ἐγκαταλίπῃ. 38 ..¢Ln 49. eyxataderto (D* ev.) c D* al ut vdtr pl. [for he hath said,] I will never leave thee, nor for- sake thee. James Π. 11. Josh. I. 5. οὐκ ἐγκαταλείψω oe οὐδ᾽ ὑπερόψομαί σε. 6. ovre... οὔτε in Alex. ov .. oud ov | eyxatadery... ἐγχκαταλειπὴ Alex. 8. ουδὲ μ. O. evn. ... ουδ ov μὴ εγκαταλειπὴ oe Alex. 5. €yx. σ.0.. -ἐγκαταλείσπω oe ovde Alex. he willneither leave thee nor forsake thee. 5. I will not forsake thee nor neglect thee. [Table C.Lr. Josh. 1. 5. FSS ND) DIN ND a) pone 95. 228 K. 6 and 8. He will not fail thee, nor forsake thee. 5. I will not fail thee, nor forsake thee. The Hebrew of Deut. XXXI. 6 and 8 and of Josh. I 5. are the same, excepting that the last is in the first person and the two former are in the third. Now this Quotation is in the first person, and one would conclude consequently that it was taken from Josh. I.-5. But it is altogether different from the Septuagint Version of that passage, and hence could not have been copied from it. When, however, we turn to Deut. XXXI.6 or 8, we find similar phraseology, only as said before, the verbs are in the third person. If then, the writer used the Sept., he copied from Deut. XXXI. 6., with which his words nearly quite agree, except the person of the verb, which he had to make the first, inasmuch as he is telling the words of the speaker; not from ver. 8, since though they agree in the latter part, they differ in the former, excepting as before, nor from Josh. I. 5 at all, since the words are quite different. Yet, as, in this last passage, the words are the same as those in Deut., excepting the person, what should hinder the writer from giving an entirely new version of Josh. using at the same time the rendering in Deut.? And thus this Quot. would come under Table B. See Dr. Davidson’s contradictory remarks on this Quotation, in Sac. Herm. p. 440 and comp. in Introd. to O. T. p. 171. (22) Exod. XX. 13 and 15. 13 James 11, 11. [ὁγὰρ εἰπών |My μοιχεύσῃς, [εἶπεν καὶ] My φονεύσῃς" Cal vv Thph. My govevons ecm. καὶ Mn ory. Exod. XX. 13 and 14, NID NO")! ap NOT 2) shy 196 K. ‘ Deut. V. 17 and 18. FINA NOY) "say ND! x) 1 = 85. 18. 107. 150 al K. 174. 872. al R. 18Thout? shalt not kill. “Thou!$ shalt not commit adultery. > , 15 > OV μοιχϑδύσεις. ov φονεύσεις. Deut. V. 17 and 18. ‘Tod φονεύσεις. ᾿ϑοὺ μοιχεύσεις. Thou! shalt not com- mit adultery, © 'Thou!? shalt not kill. [For he that said,] Do not commit adultery, [said also,] Do not kill. The same order of commandments is found here as in Mark X, 19, as also the same forms of the words; hence remarks applicable here will be found there. See, then, this Table C.I.r. (2). ῪἊἮ ᾿ς Table ©.Lr.] 1 Pet. II. 24; 1 Tim. V. 18 Ip. 39 (23) 1 Pet. 11. 24. Is. LUI. 5. Is, LI. 5. οὗ τῷ μώλωπι αὐτοῦ τῷ μώλωπι αὐτοῦ ἡμεῖς 95-753 SND) ἐάϑητδ. ἐάϑημεν. pe ΒΚ: S89 πη μωλ. ave. cG al αἱ vdtr pl g) 1 praef.=20.440ap.R. Thph. Oec....Gb®° Ln om αὐτου cABCKh 4125 (nullus om οὗ). } by whose stripes ye were by his stripes we were and with his *stripes we healed. healed. are healed. *q Heb. bruise. This being written in the epistolary form accounts for the change of the first person “we” into the second “ye.” The omission of the pronoun shows that the stress is to be put not upon the objects for whom the bruising was undergone, “the we’, but upon the effect “are healed.” The Heb. literally means: “by his bruise healing és for us”, or “there is healing for us”, equivalent to “we are healed” in our idiom, and whose person Peter changes into “ye.” (24) 1 Tim. V. 18]p. καὶ “ἄξιος ὃ ἐργάτης τοῦ μισϑοῦ αὐτοῦ, and the labourer is worthy of his reward. I shall afterwards consider the former clause of this verse, in Table D.d. Lr.o, and the latter comes for consideration here. In no part of the Old Testament are these very words found, and hence follows the inference that it cannot be a verbal Quotation. But, because exactly the same words are not met with, it by no means follows that it is no Quotation at all, inasmuch as these very words may convey the same idea as is expressed in the original by different language; and the writer may give the sense, though not the letter. Every one knows that, if several individuals are wishing to impart to another a knowledge of something—to comunicate their idea of it to him,— supposing the idea of each to be the same, they may employ such words as are deemed suitable, but which in the end are seldom, rather never, found to be the same. Or, an individual, who has been asking several others their respective opinions on a particular subject, and has found them all express the same judgment, will, upon recol- lection, find that the same words have not been used by each, though the same idea has been conveyed. For instance, suppose it concerns some line of conduct which one wishes to know how he should act therein, one may be found laying down the general principle to guide him; another, detailing the result of that principle in the particular case, i. 6. how it-should be applied, and so on. Now, in Lev. XIX. 13. and Deut. XXV. 14—15 it is commanded that the wages of any poor and needy hireling are not to remain 40 1 Tim. V. 18 Ip. [Table C.L.r. overnight unpaid, but, that, e’er the sun is set and as soon as his day’s work is done, they are to be given him, for which the assigned reasons are his condition and his earnestly desiring them. But the command is based upon a more general principle still. If one does not deserve a thing, he should not get it, even though he earnestly ask it, and much less should it be voluntarily given him. But when one receives something, whether asked or unasked, we cannot but infer that he is regarded as deserving it, and more especially when Jehovah com- mands it to be done. We thus then reach the general principle stated in our passage: “worthy is the workman of his hire”, of which the command in Ley. and Deut. is a principal particular. Hence it is seen that, although the same words are not found, yet the idea is contained in substance in the Old. Test., and that is enough for our purpose. The same expression is found in Luke X. 7; as also in Matt. X. 10, excepting that we there read τῆς τροφης αὐτοῦ “his food”, here and in Luke τοῦ μισϑοῦ αὐτοῦ “his pay”, in which passages, however, the statement is not inserted as a Quotation, but runs as a reason, apparently admitted, for certain conduct to be pursued. What has thus far been stated appears sufficiently satisfactory, yet if it be not deemed so by all, there remains another mode of solution. By referring to 1 Cor. IX. we find the apostle pursuing a line of argument, to support which and show, besides, that he is not advocating anything new, there is introduced, at ver. 9, the same Quotation as this passage begins with, and which he follows up with an interpretation, pointing out that it was written, not so much because of the care God takes of oxen, as to be a rule to man. Now, just in the same way may what is added here be regarded as an interpretation of the Quotation, thus making the verse be rendered: “For the Scrip- ture saith, The ox treading thou shalt not muzzle”; and (not intended to add some new command, but as showing that the command given was not to be restricted to the ox treading, so that it may be nearly the same as: 1. e.) “worthy is the workman of his hire”; or, and (if such be the command in the law concerning the treatment of an ox, surely much more may it be said of man) “worthy is the workman of his hire.” Any one acquainted with the uses of xa will perceive that it can bear these meanings, and it may be left to every one to adopt which solution he pleases, or to find another for himself, which may be more satisfactory. Table C.1.0.] Matt. XV. 4 fp. [6 γὰρ ϑεὸς ἐνετείλατο λεγον] Τίμα τὸν πατέρα καὶ τὴν μητέρα, evetech hey. CCEFGKLMS UVX4@ rell fere omn fsyr. ... BD 1,124. it vg et al vv Ptol Cyr Ir Hier σεν (Gb’) | ¢ post zwar. add covcC**KL MU ete. Ptol. Or? etc. [For God commanded, ‘saying,| Honour thy father and mother. Matt. XV. 4 fp. XIX, 19 fp.; ΧΧΙ. 13 fp. 41 TABLE C.Lo. ΠῚ Exod, XX. 12. τίμα TOY πατέρα σου, καὶ . τὴν μητέρα σου, Exod. XX. 12. PES TB) PAN ΩΝ ἼΣΞ μήτερα cov..omoov Alex. and several Fathers. Deut. V. 16. Deut. V, 16. τίμα TOY πατέρα σου καὶ τὴν μητέρα σου [ὅν τρόπον ἐνετδίλατό σοι κύριος ὁ ϑεός σου] Honour thy father and thy mother. Honour thy father and thy mother. In both Exod. and Deut. the LXX. ΤΠ πε the Heb. whilst Matt. has omitted the cov. Some read σοὺ after mateoa, (see above), whence it is suppliable after μητέρα. The case is the same as here, with the French and English idioms, of which the former corresponds with the Heb., and the latter with the New Test.; the one saying: ton pere et ta mére”, the other: “thy father and mother.” If the reading in ¢, which Tisch. has adopted in Ed. Sept. viz. ὁ ϑεὸς éve- τείλατο λέγων be correct, the quotation will have been taken from Deut. ; but if ὁ ϑεὸς εἶπεν, as Tisch. had read before, then Exod. will have been used. (2) Matt. XIX. 19 fp. τίμα TOY πατέρα καὶ THY μητέρα, Exod. XX. 12. ENN] PINAY 722 Exod. XX. 12. τίμα TOY πατέρα σου, καὶ τὴν μητέρα. σου, om oov Alex. πατερα CBC*DEFGHKLM SUVA al plus75 vv m Or Ir Cyp...¢ add odycC** ete. vv pm Aug al. Honour thy father and thy mother; If the reading in Alex. and several Fathers be followed for Exod., and ¢ (=Gb Sz) for Matt. viz, τέμα τὸν πατέρα cov καὶ τὴν μητέρα, “honour thy father and mother”, then, the LXX. and Matt. agreeing would place the passage in Table D.I.o; and so may it be said of the above corresponding passage. MNT. 0OV.. and several Fathers. Honour thy father and thy mother, Honour thy father and thy mother. (3) ΤΥ Ts ὁ γὰρ οἶκός μου οἶκος προςευχῆς κληϑήσεται πᾶσι τοῖς ἔϑνεσιν, Matt. ΧΧΙ. 13fp. Is. [Γέγφαπται] Ὁ οἶκός μου οἶκος προσευχῆς κληϑήσεται, ‘O...Dom 15. VLG man’ ma) ὯΝ 3 ΣΟ Ρ τυ Ὁ) ΝΡ c) = 80 Κ. "»η 17. 19 K. ἃ) = 126 K. ὁ) b>. 1K, 42 [It is written,] My house shall be called the house of prayer. Matt. XXII. 32; Mark X. 19 Ip. for my house shall be called a house of prayer for all nations. [Table 6.1.0. for mine house shall be called an house of prayer for all people. It need only be observed here that Matt. has not completed the Quotation, leaving out, as is seen, the last words: prpynnb25 πᾶσε τοῖς ἔϑνεσιν “for all peoples.” Matt. XXII. 32. [οὐκ ἀνέγνωτε τὸ ῥηϑὲν ὑμῖν ὑπὸ τοῦ ϑεοῦ λέγον- τος] “᾿Εγώ εἰμι 6 ϑεὸς ᾿Ἄβραὰμ, καὶ 6 ϑεὸς Ἰσαὰκ, καὶ ὁ ϑεὸς Ιακωβ; [3thave ye not read that which was spoken unto you by God, saying, ]3? I am the God of Abraham, and the God of Isaac, and the God of Jacob? (4) Exod. III. 6. [καὶ εἶπεν] Ἐγώ εἰμι ὃ ϑεὸς τοῦ πατρός σου, ϑεὸς ‘ABoucu, καὶ ϑεὸς ᾿Ισαὰκ, καὶ ϑεὸς ᾿Ιακώβ. του πατρ.... τῶν πατερωνὶ Geos ABo. many MSS. as Alex. snd editions have 6 Geog (in each place). [And He said] I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob. Exod. III. 6. PIN) TON) DN IN PRS) ON) OMI Te SDpy2 TPN) y) 's ΙΝ = 109. 129 K. 2) pmax S. a) 'm 5. 1. 69. 253 K. 606. 262. ap. R. [And He said,| I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. Here Matt. leaves out ὁ ϑεὸς τοῦ πατρός cov, “the God of thy father.” For 38 the Samaritan reads M28 in the pl. “thy fathers.” Also, he has prefixed the article ὁ to deog which is not found in the LXX., unless the reading found in many MSS. and editions, as noted above, be adopted. Yet it cannot be said that he here departs from ἢ the original, since in Heb. “the article is regularly omitted before a substantive, whose application is limited by a following genitive.” See Ges. Heb. Gr. § 108. 2. (5) Exod. XX. 12. τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, Om σου Alex. and several Fathers in «yt. σου. Exod, XX. 12. ΘΝ ΤΩΝ ΣΝ ΤΩΝ 229 Mark X. 19]ν. τίμα τὸν πατέρα σου καὶ τὴν μητέρα. cov...D Clem om | μη- τερα CABDEGHKMSUVXT A al pler k lvg syr al Clem .. + CF 28, 124. 238 alt0ab ec f go cop syr add σου (Ln). Deut. V. 16. ONAN] PINAY 722 Deut. V. 10, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου. Honour thy father and thy mother. Honour thy father and thy mother. See above Matt. XV. 4fp. XIX. 19fp. If Lachmann’s text be used, this Quotation goes into Table A.s. Ast is, it differs only in omitting the last cov “thy,” as we do in English. Honour thy father and mother. Table C.Lo.] Mark XII. 26. [οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωυσέως ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῷ ὁ ϑεὸς λέγω»] Εγὼ 6 ϑεὸς᾿Αβραὰμ, καὶ ϑεὸς ᾿Ισαὰκ, καὶ ϑεὸς ᾿Ιακώβ; Geoc bis cBD Or (Β γε οἷο. post Ey alibi Or ter 6 9.) -.¢ 0 ϑεος ἐσ. και o Ge tax cACEFGHKLMSUVI4 al ut vdtr om cop or? [have ye not read in the book of Moses, how in the bush God spake unto him, saying,| I am the God of Abraham, and the God of Isaac, and the God of Jacob? Like Matt., Mark Luke IV 10—11. [᾿ϑγέγραπται γὰρ] ore τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖ- ται περὶ σοῦ τοῦ διαφυλάξαι as, ‘'xai ὅτι ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσ- κόψῃς πρὸς λέϑον τὸνπόδα σου. 11. DEFGHSUV4 al longe pl vv pm Eus. Thph. Or int (non Or) om ote (Gb). [1°For it is written,] He shall give his angels charge over thee, to keep thee; 11And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. This is the same Quotation as is found in Matt. IV. Mark XII. 26; Luke IV. 10—11. (6) Exod. III. 6. [καὶ εἶπεν) Ἐγὼ δὲμι ὁ ϑεὸς τοῦ πατρός σου, ϑεὸς ‘ABouau, καὶ Seog ᾿Ισαὰκ, καὶ ϑεὸς ᾿Ιακώβ. του πατρ.. .-τωνπατερων | Geos ABo. .. ο ϑεὸς (in each place)in many MSS. and edd. [and he said,] I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob. Exod. III. 6. ΣΝ TOT) ΣΟΝ DN pig toy) ay ΤΟΝ ΣΡ" ioe} ΕΝ 'u c= 109.129 K. z) pmax S. 8) ‘eS. 1. 69. 253 K. 606. 262. a p. R. [And he said,] I am the God of thy father, the God of Abraham, the God of Isaac,and the God of Jacob. omits 3 by ὁ ϑέὲος tov πατρος σοὺ “the God of thy father”; and by adopting the reading in ¢, 0 ϑεος, in the three places, he is brought to agree with Matt., though to differ from the LXX., yet not from the Heb. See above Matt. XXII. 32. (7) Ps. XC. 11—12. M6rc τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὸ σοῦ τοῦ διαφυλάξαι os ἐν πάσαις ταῖς ὁδοῖς σου 1. ἐπὶ χει- ρῶν ἀροῦσί σε, μή πόοτβ προςκόψῃς πρὸς λέϑον τὸν πόδα σου. exe zero. One MS. adds xae before ee χείρ. 11F or he shall give charge unto his angels concern- ing thee, to keep thee in all thy ways. 12In their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Ps. XCI. 11—12. FET? PINID V3!" ΣΎ) 2a Fw? ἽΡ A NeY ODD-2y”? : 50) 38 ANA p) wor 30. 92. 128 al K. 4) Wan multi K. 11For he shall give his angels charge over thee, to keep thee in all thy ways. 12They shall bear thee up in fer hands, lest thou dash thy foot against a stone. 6, only Luke gives it more fully, leaving out, however, the essential part: ἐν πάσαις ταῖς ὁδοῖς cov “in all thy ways,” and joining the verses by κχαὲ ὅτε “and that,” or because. See Matt. for more remarks. 44 Acts VII. 40. ᾿ Ποίησον ἡμῖν ϑεοὺς of προπορεύσονται ἡμῶν ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξή- γαγεν ἡμᾶς ἐκ γῆς «ἰγύπ- του, οὐκ οἴδαμεν τέ γέγονεν αὐτῷ. Eo εξαγαγων | γεγονεν cl) EH al ut vdtr longe pl Chr Oec Thph. ... Ln ἐγένετο cABC alf, Make us gods to go before us; for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. Acts VII. 40; Rom. X, 5. (8) Exod. XXXII. 1 or 23. ποίησον ἡμῖν ϑεοὺς of προπορεύσονται ἡμῶν" ὁ γὰρ Μωυσῆς οὗτος ὁ ἄν- ϑρωπος ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς «Αἰγύπτου, οὐκ οἴδα- μεν τί γέγονεν αὐτῷ. ανϑρ. MS. Ox. ἃ Ald Ed avno | ex y. dey.Many MSS. read ἐξ “ιγυπτου, as Cod. Vat. does in v. 23. where Alex. has ex y. Avy. make us gods which shall go before us; for as for this Moses, the man that brought us out of the land of Egypt, we wot not what is become of him. [Table C.Lo. Exod. XXXII. 1 or 23. πῶς ods Ὁ τ} ΓΦ MIMD wd 120) PIN") Dy wag ον) Πρ Ὁ») ND YD 219 mn) d) =178K. e) ‘yon 109K. ἢ) =+ 136 Κ. make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him, The expression ὁ ἄνϑρωπος “the man” is omitted in Acts, though found in the LXX. and the Heb. ΝΠ, where it seems to be contrasted with “the gods”, which Aaron was requested to make. There appears to be an antithetic parallelism in the verse: “gods which will walk in front of us,” and “this Moses, the man who brought us up &c.” where they keep out of view that he acted under the order of Jehovah. It was not necessary for Stephen to keep up the contrast, but he still retains the expression of contempt which they uttered: “for Moses, this (fellow), who &c.” (9) Rom. X. 5, Lev. XVIII. 5. Lev. XVIII. 5. [Μωυσῆς γὰρ γράφει.. ὅτι ὁ ποιήσας αὐτὰ ἄνϑρω- πος ζήσεται ἐν αὐτοῖς. Gb° avra Ln [avta]: om cADE 6. 9. 47.67"* vg Dam Ruf al (d** ὁ go cop Cassiod eam al? aeth ravra | FG f eg syr ar Chr Hil om av@. | ev αὐτοῖς... Gb’ Ln ew αὐτὴ CAB 17. 47. 80 vg d 6 go cop ἃ Dam Ruf al. [For Moses describeth..] That the man which doeth those things shall live by them, ἅ ποιήσας αὐτὰ ἀνϑρω- DANN OMN*) τ») WR πος ζήσεται ἐν αὐτοῖς: ἘΠΞ ὙΠ) ἅ ...6 Compl. Ed | aura... ἃ) = 109. 178 K. »=4 95. Alex om | Ald. Ed, as al. e) = 80 K. which if a man do, he shall live in them. which *if a man do, he shall live in them. * Gr. aman having done them. Paul differs from the Sept. only in omitting @ and writing 6. His form means: “The having-done-them man (i. e, the man who has done them) shall live in them.” The Sept. says: “which, a man having done them, shall live in them”, which comes near tothe original, meaning literally: “which, the man shall do them, shall also live in them.” Here Table C.1.0.] Rom. XV. 9; Gal. ΠῚ. 12. 45 we have an instance of the idiomatic use of the third person of the verb, and also of the relative in the oblique case. OMN...WS “which .. them” = quae, acc. pl. See Ges. Heb. Gr. § 121. 1. “which the man shall do, then shall he live in them” = “which the man (that) shall do, shall also live in them,” or “which (if) the man shall do, then shall he live in them.” Rom. XV. 9. [χαϑὼς γέγραπται] Διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔϑνεσιν καὶ τῷ ὀνόματί σου ψαλῶ. ev εὃν... al fere?5 vv pm Chr Pel Sedul add xvgee | DEGg wa. τ. 0. σ. [as it is written, ]For this cause I willconfess to thee among the Gentiles, and sing unto thy name. (10) Ps. XVII. 50. διὰ τοῦτο ἐξομολογήσο- μαί σοι ἐν ἔϑνεσι, κύριε, καὶ τῷ ὀνόματί σου ψαλῶ. For this cause I will con- fess to thee, O Lord, among the *Gentiles, and will sing unto thy name. * Or, nations, or heathen. See Neh. IX. 29. Ezek. XX. 11. Ps. XVIII. 50. Ὁ) TIN 13) τὸν ΓΊΘΙΝ") yaw AYN) r)=170K. s) "15 1185 Κ. ~ 36.37.117. 156. 219.245 K. t) 18 206K. ἃ) 5 af. 156. 220. 245K. Therefore will I *give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name. * @ Or, confess. This Quotation omits ΠῚ) “Ὁ Jehovah”, found in the Sept. xvgce «Ὁ Lord”, which is noticeable, inasmuch as it shows that the con- fession among the Gentiles was not to be limited to God as Jehovah, — the peculiar title by which Israel knew him, — but to God as the God of the whole world —as the God of the Gentiles also. ΤΙΝ may seem to be incorrectly rendered by ἐξομολογήσομαΐξ coe; but, while it means also “to give thanks,” “to celebrate”, it signifies as well, “to profess or confess”, the former proceeding from the latter, 1. e. the acknowledgment (or confession) of benefits being naturally followed by thanksgiving and praise: and thus it is seen that the prior meaning is given in the version. The same passage is found in 2 Sam. (Sept. 2 Kings) XXII. 50 which reads χυρ. ev τοις edy.... Ald & Compl. Edd εν. κυρ] ev τῷ ov.... Ald & Compl. om ἕν. (11) Gal. III. 12. Lev. XVIII. 5. Lev. XVIII. 5. ὁ ποιήσας αὐτὰ ζήσεται ἅ ποιήσας αὐτὰ ἀνϑρω- ὈΠΝΠ on’) ivy) awh ἐν αὐτοῖς. πος ζήσεται ἐν αὐτοῖς. z ‘pn mm o zoe. avta CABCD*FG 17. 67.** al vv pl pp δ᾽ et! m... ς (= Gb Sz) add ανϑρωπος eD***EKL al pl vg ** syr® al Thdrt al | evavr... FGg ev auto, The man that doeth them shall live in them. a ...Compl. Ed. 6 | αὐτὰ ... Alex. om | Ald Ed. as Vat. which, *if a man do, he shall live in them. *Gr. a man having done them, 4) = 109. 178 K.» = 95. e) = 80 K. which if a man do, he shall live in them. 46 : Gal. IIT. 12. [Table C.T.o. It appears that, to the question, “(Who) shall live in them?’ as connected with Gal. III. 12, the answer would be, “a man who doeth them”, or, in other words, that “the man” is limited by “who doeth them.” In the Sept. a prominency is given to the time, and, along with the Hebrew, to the statutes, each beginning “(as regards) which”, We = ἅ. ᾽ For further remarks see Rom. X. 5 in this Table. Table C.L.r.0.] Matt. XV. 4 lp. [καὶ] Ὁ κακολογῶν πα- τέρα ἤ μητέρα ϑανάτῳ τελϑυτάτω, {and,] He that curseth father or mother, let him die the death. Matt. XV. 4 lp; Mark VII. 10 lp; Luke II. 23. TABLE C.Lr.0. (1) Exod. XXI. 16. ὃ κακολογῶν πατέρα αὖ- TOU μητέρα αὐτοῦ τελευτή- oe ϑανάτῳ. πατ. αυτουή μητ.αυτου... om avtov | ϑανατῳ τελευ- tatw VII. X. and many other MSS. & Ald. & Compl. Edd. He that curseth his father or his mother *shall die the death. 47 Exod. XXI. 17, nid ὙΘΝῚ par doom nny And he that *curseth his father, or his mother, shall surely be put to death. “or, shall surely die. * or 4 revileth. Here Matt. omits the αὐτοῦ qualifying πατεραὰ and μητερὰ in LXX. and Heb., and he renders the fut. MOY LXX. τελευτήσει by the imp. τελευτάτω. But, that this last need not be wondered at, is evident from this, that in the Heb. verses 12, 15, 16 and 17 end ‘in the same form: M2 HY, whereas in the LXX. verses 12and 15 give: ϑανάτῳ ϑα- νατούσϑω; ver. 17 for Heb. 16: ϑανῴτῳ τελευτάτω and ver. 16 for Heb. 17, as above, τελευτήσεε ϑανάτῳ. If, then, the verses 16 and 17 of the LXX. were transposed, to agree with tie order of the Heb., excepting that the last part of each remained, Matthew’s rendering would be found in the LXX. Says Gesenius in Heb. Gr. S125. 9. Ὁ: The future “is also used for the imperative when the third person is required”; and thus Matt. is right in rendering NY by τελευτάτω. The form Mj, standing before the finite form, adds, in general, an expression of intensity (See Ges. Heb. Gr. § 128. 3 a.): tainly die.” Mark VII. 101p. [καὶ] Ὁ κακολογῶν πα- τόρα 7 μητέρα ϑανάτῳ τε- λευτάτω. {and,] Whoso curseth father or mother, let him die the death. (2) Exod. XXI. 16, ὁ κακολογῶν πατέρα av- τοῦ ἢ μητέρα αὐτοῦ τελευτή-- ce ϑανάτῳ" NAT. αὐτουη μητ.αυτου... om avtov | ϑανατῳ τελευ- tatw in VII.X.& many other MSS. & Ald. & Compl. Edd. He that curseth his father or his mother *shall die death. * or, shall surely die. “let him cer- Exod, XXI, 17, nid jx, pox dbp “nov And he that *curseth his father, or his mother, shall Fo be put to death. * or 4 revileth, See Matt. XV. 4 Ip above, with which Mark agrees, for any observations. Luke II. 23, [καϑὼς γέγραπται ἐν νόμῳ κυρίου ὅτι] πᾶν ἄρσεν (3) Exod. XIII. 2, Aylacdy μοι πᾶν πρω- Exod. XIII. 2. [OB Ὕ: 9 ὉΠ ἪΡ ὉΠ 53) 48 διανοῖγον μήτραν ἅγιον TO κυρίῳ κληϑήσεται. τω κυρ... . Dom τω. [(As it is written in the law of the Lord,] Every male that openeth the womb shall be called holy Luke XIX. 46 fp. τότοκον πρωτογενὲς δια- γοῖγον πᾶσαν μήτραν. πρωτ. καὶ διαν. in Alex, xai ανοιγ in Ald. Ed. Sanctify to me every first-born, first-produced, opening every womb. [Table C.Lr.0. a) =80.111K. 699ap.R. Sanctify unto me all the first-born, whatsoever openeth the womb. to the Lord.) In Luke, we have a result stated: “every male opening the womb shall be called holy to the Lord”, or, as we call things by names designating what they are, or at least what they seem to be, “shall be holy to the Lord.” Now, if we look upon the original as ex- pressing what produces this result, viz. “make holy for me (i. e. for the Lord, who is giving the command) every male first-born, the fissure (i. e. the breaker forth, [the abstract being put for the concrete]) of every womb”, we shall find the two entirely coincident. In the original, it is given as a command; hence the imperative form: WAP “Sanctify to me,” but in Luke, it takes the affirmative form, from the connection in which it is found: ἅγεον τῷ κυρέῳ κληϑήσεται “holy to the Lord shall be called,” = shall be. Again, whilst in Exod. a greater number of terms is used in describing the consecrated than in Luke, 6. g. "23 “first-born male,” Luke having only: ἄρσεν “male,” which is expressed in the form of the Heb.; and ὨΓ ΟΞ “every womb”, whilst Luke has μητρῶν “womb” — it is nevertheless apparent that their words convey a statement of the same fact; viewed by both prospectively, but by the one as an act, by the other as a result. (4) Luke XIX. 46 fp. [1 ἐγρατεται) Kal ἔσται ὁ οἶκός μου οἶκος προσ- εὐχῆς" Και εσται οἷς. cBLR αἰ86 cop arm Or..¢ Ln ote (ore cACDKM al pm vv ...¢ om) ὁ OLZ0G μου OZ, 7000. ξεῦτιν (C** al paue χληϑησεται). cACDEGHKMSUVIAA elec. [It is written, ] My house is the house of prayer. 15: Bee 1. ὁ γὰρ οἶκός μου οἶκος προσευχῆς κληϑήσεται πᾶσι τοῖς ἔϑνεσιν. for my house shall be called a house of prayer *for all nations. * or, by. is. LVS ἢ: ΠΕ) 3) pa 1 :ὈΥΘΡ 52.) NYP? c) 80 K. sma 17. 19 K. d) = 126K. ὁ) δ: 1K. for mine house shall be called an house of prayer for all people. Like Matt. Luke omits the last words πῶσε τοῖς ἔϑνεσιν, “for or by all nations.” Also, instead of rendering NI. by χληϑησεται “shall be called”, he says ἔσται “shall be;” and yet there is no difference, properly so called, since men and things are called, or at least, should be called, that which they are, or at least, seem to be. And Table C.I.r.0. John VIII. 17; Acts I. 20 fp. 49 hence “my house shall be called”, because it is; or “my house shall be”, (or “is” ἐστίν as another reading gives it), and hence, shall be called “a house of prayer”, present no variance, both looking to the future, and the latter being the foundation of the former. John VIII. 17. [καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται] ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀλη- ϑής ἐστιν. {It is also written in your law,| that the testi- mony of two men is true. (5) Deut. XIX. 15. ἐπὶ στόματος δύο μαρ- τύρων καὶ ἐπὲὶ στόματος τριῶν μαρτύρων στήσεται πᾶν ῥῆμα. στησεται. . . σταϑησεται Vil. X. XI. and many other MSS; also Ald. Compl. Edd. at the mouth of two witnesses, or at the mouth of three witnesses, shall every word be established. Deut. XIX, 15. Oy vw") Bn oy Dip oyu o oy) : au h) ον 18. 69. et al9i)= "8 dy 16. 69. 109K. 872; 529. 656 ap. R. at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. The passage, to which we have referred this Quotation, states that “at the mouth of two witnesses, or at the mouth of three wit- nesses, a matter shall stand”’ Now “at the mouth of a witness” is the same as “upon the testimony of an individual”: and it will be ad- mitted that a matter could never stand — stand firm or be established, unless the testimony concerning it were true. This is just what John states: δύο ὡνϑρώπων ἡ μαρτυρέα ahydys ἐστεν “the testimony of two men is true.” When two individuals give the same evidence concern- ing a matter of fact, without concert, we have a proof, as it were, of the éruth of that evidence, and inferentially of the reality of the matter evidenced. The Evangelist reaches the former result, Moses carries it onward to the latter, so that both make mention of the same thing, but at different degrees of progress. Acts I. 20 fp. [γέγραπται γὰρ ἐν βίβλῳ ψαλμῶν] Γενηϑήτω ἡ ἔπαυ- his αὐτοῦ ὄρημος καὶ μὴ ὄστω ὃ κατοικῶν ἐν αὐτῇ. αὐτου pr... al m vg (non am demid al) d* aeth arm avtwy | cotw...D*y. [For it is written in the book of Psalms,] Let his habitation be desolate, and let no man dwell therein. (6) Ps. LXVIII. 26. γενηϑήτω ἡ ἔπαυλις αὖ- τῶν ἠἡρημωμένη, καὶ ὃν τοῖς σκηνώμασιν αὐτῶν μὴ ἔστω ὃ κατοικῶν. Let their habitation be made desolate, and let there be no dweller in their tents. Ps. LXIX. 26. news) ON S977eP) 131) TON ONIANS p) mm 121 Κα. q) ony 97 ap. ἘΠῚ τοῦ 73. 97. 133; 38 ap. K. 640 ap. R. Let *their habitation be desolate, and filet none dwell in their tents. *@ Heb. their palace +4]Heb. Let there not be a dweller. DN in the LXX. ἡ ἔπαυλις αὐτῶν “their habitation” becomes 4 50 Acts VII. 32; XIII. 34. [Table C.Lr.0. in Acts ἡ ἐπαυλὲς αὐτοῦ “his habitation”, the psalmist predicating in the plural of his enemies what is aaphid in Acts to one person. Also, instead of oon in the LXX ἐν τοῖς σκηνώμασιν αὐτῶν “in their tents”, it is said: ἐν αὐτῇ “in it”, 1. 6, ἐν τῇ ἐπαυλεε αὐτοῦ which, of course, amounts to the same thing. Acts VII. 32. i ᾿ἐγένετο φωνὴ κυρίου] Bye 6 ϑεὸς τῶν πατέρων σου, ὃ ϑεὸς ᾿βραὰμ, καὶ ᾿Ισαὰκ καὶ Ἶακωβ. CH *eyw(E vg [non am] add evn) Deos | 0 ϑεὸς sec...C om 6 | co. (CD ἐσακ) x. ccex. cABC al5 vg msSyr utr cop sah arm... ς 0 ϑεὸος ἐσ. κι 0 eos vax. cD (bis om 6) EH al pl aeth arr al Thph. al. [2'the voice of the Lord came unto him,] 32Saying, 1 amthe God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. (7) Exod. III. 6. Eye εἰμι ὃ ϑεὸς τοῦ πα- τρός σου, Feds “βραὰμ καὶ ϑοὺὸς ᾿Ισαὰκ καὶ Feo Ἰακώβ. ver. 15. κύριος ὁ ϑεὸς τῶν πα- τέρων ἡμῶν, Seog Afoacu καὶ ϑεὸς ᾿Ισαὰκ καὶ ϑεὸς ᾿Ιακώβ. ver. 16, 0. Alex. 0 Geoc “βρααμ. 15. τ. mar. υμων. Alex. MS. et Compl. Ed. 61 am the God of thy father, theGod ofAbraham, and the God of Isaac, and the God of Jacob. 1TheLORD,theGod of our fathers, God of Abraham and God of Isaac and God of Jacob Exod. IIL. 6. TON ΣΝ ΠΝ) DON pry? vita’) ‘ON apy? " x) ver. 15. ae DDN oy mt mm niet: ver. rhe id 6. y) ‘x's = 109. 129 K. z) prisx 5. 8) 'Ν) 5. 1. 69. 253 K. 606. 262 a p. R. Iam the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. ''TheLORD,God of your fa- thers, the God of Abraham, the God of Isaac, and the God of Jacob The substantive verb is left out in Acts VII. 32, whereby it con- — forms to the Heb. which, however, includes it in the pronoun. Instead of ἼΣΝ “of thy father” τοῦ πατρός σου, it is read plurally τῶν πατέρων cov “of thy fathers”, i. e. Hebraically, “of thy forefathers or ancestors,” who are presently mentioned. the three as fathers; In Acts, they are reviewed collectively, Moses views them individually, each as a father. Compare verses 15 and 16, where we read it plurally CDD)2N τῶν πατέρων addressed are viewed plurally of course. ὑμῶν (or ἡμῶν) «οὗ your (or our) fathers”, ὁ eo “God” is read before in which the ᾿βραὼμ only, but it can be readily supplied before the others. Acts XIII. 34 [οὕτως εἴρηκεν ὅτι] δώσω ε΄ - ‘ ΓΙ Π "μεν Ti ool “αυὶδ tia LOT. (s) Is. LY. 9, καὶ διαϑήσομαι ὑμῖν Ova- a ν’ ‘ “ ἁ“ηκὴ» κἰώνιον, τὰ σία Auvid τὰ πιστά. Is LV. 3. ne 025") AND) NIN 7 ΟΠ ΘΟ») n) τὺ 72. 80. 151; 93 et f. lap. K, 0) = 80 K. Table C.Lr.0.] {he said on this wise,] I _ will give you the sure *mercies of David. * τὰ dove the holy or just things. Acts XIII. 34; 2 Cor. VI. 1 And I will make an ever- lasting covenant with you, the sure *mercies of David. * τὰ dove the Sept. both here and in many other places, uses to translate ὙΠ prop. mercies. 51 And I will make an ever- lasting covenant with you, even the sure mercies of David. Of the original “I will make with you an everlasting covenant”, which covenant concerned “the sure mercies of Dayid”, i. e. the per- petual benefits conferred on him, Paul in his address has the latter part only in view; and as the idea of the covenant was therewith con- nected, though not expressed, he states the certainty of their reception in daow vue “1 will give you.” to his people, they may,.on agreeing thereto, the promised benefits; 2Cor Vin 10. [καϑὼς εἶπεν ὁ ϑεὸς] ore ἐνοικήσω ἐν αὐτοῖς xal ἐμ- περιπατήσω, καὶ ἔσομαι αὖ- τῶν ϑεὸς καὶ αὐτοὲ ἔσονταί μοι λαός. αὐτων... Ἐὰ g cop 515} Or? Chr Hilt αὐτοῖς (Chr Hilt SI™S pergunt ecg Geor) | woe eDEFGKL αἱ πὶ vdtrfere omn vv ut vdlr omn Clem Or ales μοι εἰς λαον) al pp!*.., Ln μου 680 17. 37. ae [asGOD hath said,| I will dwell in them, and walk zz them; and 1 will be their GOD, and they shall be my people. When Jehovah has offered a covenant depend on receiving and it is evidently with this object in view that Paul alters the form of expression from “making a covenant” to “bestowing the promises.” Lev. XXVI. 11—12. yal ϑήσω τὴν σκηνήν μου ἐν ὑμῖν,... 1 “καὶ ἐμπερι- πατήσω EV ὑμῖν καὶ ἔσομαι € ~ ‘ Wwe ey , ὑμῶν ϑεὺς, καὶ ὑμεῖς ἔσεσ ϑέ μοι λαος. 11. σκην. ita MS. Sar. et Compl. Ed. at MS. Alex. et Ald. Ed. διαϑηκὴν | ev vuw OneMS. ped ὑμῶν | woe... Alex. MS. μου Compl. Ed. μοι εἰς λαον. Ezek. XXXVII. 27. καὶ ἔσται ἡ κατασκήνωσίς μου ἐν αὐτοῖς καὶ ἔσομαι αὐτοῖς ϑεὸς, καὶ αὐτοί μου ἔσονται λαός. αὐτοῖς εἰς ϑεὸν Alex. ΜΝ. ... avroe ἐσοντ. wot λαος Alex. MS. Ald, Ed. 11And I will set my taber- nacle among you: ‘and I will walk among you, and I will be your GOD, and ye shall be unto me a people. 27And my tabernacle shall be among them, and I will be to them a GOD, and they shall be my people. Lev. XXVI. 11—12. D221N2 2Dv MM ** D=DIn2 ‘mpm? eh DAN) On: bxd 025) mT ndb bi) ἜΝ 4) = 129K. Ezek. XXXVII. 27. ony") awn TN) mam) ΟΝ ond orm ay ‘sb ἃ) osins 107 K. 11And I will set my tab- ernacle among you: 12And I will walk among you, and will be your GOD, and ye shall be my people. 27My tabernacle also shall be with them; yea, I will be their GOD, and they shall be my people. The apostle, in making this Quotation, has slightly altered it from the original in Lev. XXVI. 11—12. He has changed the pronouns from the second to the third person (αὐτοῖς, αὐτῶν and αὐτοί for ὑμῖν, ὑμῶν and ὑμεῖς) in order to adapt it to the oratio obliqui, and 4* 52 Gal. III. 8. [Table C.Lr.o. reads évomnow “I will dwell” instead of °23¥/) MH) “I will set my tabernacle”, which variation, however, founded on the difference of a nomadic from a settled life, is adele explained by knowing that, whenever a nomade fixes his tent anywhere, there he for that time is said to dwell, and that the Israelites were of this description — wilder- ness wanderers — at the time when the original was delivered, whereas Paul’s idea refers it to a fixedness of habitation — to that land whither the Lord was guiding them, and which He had promised to give them. He also omits ἐν ὑμῖν “among you” or rather, as he would have read it, ἐν αὐτοῖς “among them’, after ἐμπεριπατήσω “I will walk about in (or among)”, since it may easily be supplied from the preceding words. The latter part of the passage in Ezek. agrees with Paul’s words, so far as the person is concerned, it being there the third also. But the former part differs, giving ἔσται ἡ κατασκηνῶσις pou “my taber- nacle shall be” (literally rendering the Hebrew), instead of évoexjow “T will dwell”, though truly the sense is the same. However, the next clause is left out or rather not found there, viz. ἐμπεριπατήσω “1 will walk about in”, so that, on the whole, it may be said to have been taken from Ley., while the passage in Ezek. shows the propriety of the altered forms. (10) Gal. III. 8. Gen. XII. 3. Gen. XII. 3. [προϊδοῦσα δὲ ἡ γραφὴ... καὶ ἐνευλογηϑήσονται ἐν nnewd b5 ἼΞ3 12720 προευηγγελίσατο τῷ “βρα- σοὶπᾶσαι at φυλαὶ τῆς γῆς. ΓΝ ἀμ} ὅτι ἐνευλογηϑήσονται ἐν σοὶ πάντα τὰ ὄϑνη. evevioy. cABCDEKL al pl ppm...¢ *(nong Gb 52) evdoy. ΘΕῸ al mu Chr Thph. | And the Scripture, fore- seeing ... preached before the gospel unto Abraham, saying,\| In thee shall all nations be blessed. ευλογηϑήοονταε Alex. MS, Compl. Ed. at eveva. in MS. Ox. et Ald. Ed. Gen. XVIII. 18, καὶ ἐνευλογη ϑήσονται ἐν αὐτῷ πάντα τὰ ὄϑνη τῆς γῆς. Si 8; and in thee shall all the tribes of the earth be blessed. AVG des, and all the nations of the earth shall be blessed in him. Gen. XVIII. 18. YIN MN) 9d fa ἃ) aS. ΧΙ oe and in thee shall all fam- ilies of the earth be blessed. XVIII. 18. and all the nations of the earth shall be blessed in him, This Quotation is generally referred to Gen. XII. 3, which ends with MINT MAHL 55 “all families of the earth”, in the Sept. πᾶσαι aé φυλαὶ τῆς γῆς “all the tribes of the earth”, Galatians reading πάντα τὰ #yy “all the nations.” In Gen. it would appear as if the collective units of humanity formed one yast nation, whose territory was the earth, and which was divided into “tribes” or “clans,” whilst Gal. would represent the earth’s inhabitants as separated into several Table C.L.r.0.] 1 Pet. IL. 9. 58 “peoples” or “nations”. Such being the variations, we might look for the original in Gen. XVIII. 18, where we meet with the same words as in Gal., except that they are spoken, not personally to (“you”) but objectively of (“him”) Abraham. Perhaps the best way would be to consider it a combination of the two, seeing that they both contain the same idea, and that it is referable to each. And such an opinion is more likely to be formed, since YINT ‘a 22 “all nations of the earth” is read in all the other places viz. Gen. XXII. 18; XXVI. 4; in the Sept. πάντα τὼ ἔϑνη τῆς γῆς; and hadj NADY “tribes” been introduced, it might have been limited to “the tribes of the land”, i. e. to the Hebrews. (11) 1. Pet. 1.9: Exod. XIX. 6. Exod. XIX, 6, ὑμεῖς 08 — βασίλειον ὑμεῖς δὲ ἔσεσϑέ μοι βα- nobnn yA") Ons) ἑδράτευμα, ἔϑνος ἅγιον. σίλδιον ἑδράτευμα καὶ ἔϑνος he winp ory on ἅγιον. 3) = 157 ik : a But ye are — a royal And ye shall be unto me And ye shall be unto me priesthood, an holy nation. a royal priesthood, and a akingdom of priests, and holy nation. an holy nation. It is obvious that 1 Pet. II. 9 is partly taken from Exod. XIX. 6, as we read its second and third appellations therein; and its last appellation λαὸς «eg περιποίησιν “a peculiar people” may have a reference to that in verse 5, as they have at least the same funda- mental idea. The title γένος exdexrov “chosen generation” may be gathered from various portions of Scripture, as that by which the Israelites were known. Indeed their whole history is founded on the idea of their being selected from among the other nations of the earth to be the Lord’s. See Deut. VII. 6; XIV. 2; XXVI. 18. Peter applies to Christians names which were primarily applicable to the Hebrew people only, inasmuch as the Jews were but the type of - Christians, the antitype. 54 Matt. XIX. 4. [οὐκ ἀνέγνωτε ὅτι) 6 ποιήσας ἀπ᾿ ἀρχῆς ἄρσεν καὶ ϑῆλυ ἐποίησεν αὐτούς; ΒΊ. 22. 33. 124. (cop sah) Or? Tit Ath Meth 0 zre0a¢| E al paue Or! agger|D* ϑηήλυν. [Have ye not read, that] he which made ‘Hem at the beginning made them male and female. Matt. XIX. 4; Mark Χ. 6. TABLE 6.1.8. (1) Gen, 1. 21; ἄρσεν καὶ ϑῆλυ ἐποίησεν αὐτούς. Gen. V. 2. ἄρσεν καὶ ϑῆλυ ἐποίησεν αὐτούς. male and female made he them. [Table C.1.a. Gen. I. 27. Ons ΝΞ TPN I Gen. V. 2. OND TAPP 77! male and female created he them. Here it is only the last words that are quoted, the subject viz. ὁ ποιησῶς, “the Maker”, and the time ea ἀρχῆς “from the beginning” being necessarily additional, to mark the who? and the when? In the original, the latter is not needed, since the record is telling what ἐν ἀρχῇ “in the beginning” God did, and the former is supplied in the preceding context by ὁ τος. The Heb. 812 is rendered by ἐποίησεν “he made.” Some might have expected another verb, conveying the idea of “creating”; yet the LXX. rightly used ποιξῖν, since NID says nothing about “forming out of nothing.” Paul in his address to the Athenians employs the same word, Acts XVII. 24 ὁ Θεὸς 6 ποιήσας tov κόσμον καὶ πάντα Ta ἐν αὐτῷ “God who made the world and all things in it.” (2) Gen. I. 27. ἄρσεν καὶ ϑῆλυ ἐποίησεν αὐτούς. Mark X, 6. > 4 δὲ > ἂν , ἀπὸ ὧδ ἀρχῆς ATLOEWS » a> > , ἄρσεν καὶ Inky ἐποίησεν αὐτούς. Gen, I. 27. On 72 IPI 72 D al? b f ff2 syr pers? om κτίσεως | 1) ἃ] νν mom ατ΄'- τους | ¢ in f, add ὁ Meo, Ln [ο 9.1 cCADEFGHKMSUVXP° al pler. But from the beginning of the creation GOD made them male and female. For remarks see above Matt. XIX. 4, from which, however, Mark slightly differs, but not in the words found in the Old Test. Instead of saying with Matt. ea ἀρχῆς “at the beginning”, he says @ao δὲ ὠρχῆς κτέσεως “from the beginning of the creation’, where the last word χτέσεως is additional, more strictly defining the beginning by telling of what. Also Matt. begins with ὁ ποιήσας “he who made”, which Mark omits to express, unless the reading ὁ ϑεός be adopted, as noted above. Gen. V. 2. ἄρσεν καὶ ϑῆλυ ἐποίησεν Gen. V. 2. ON 72 N3pN 721 αὐτούς. male and female created He them, male and female made He them, Table C.L.a.] John XII. 18, [ἵνα ἡ γραφὴ πληρωϑῇ]} Ὁ τρώγων MET ἐμοῦ τὸν ἄρτον ἐπῆρεν ET ἐμὲ τὴν πτέρναν αὐτοῦ. μετ ἐμου (Or?).. BCL alt tol Or3Cyr (comm) μου | AU |, ἐπήρκεν. [that the scripture may be fulfilled, | He that eateth bread with me hath lifted up his heel against me. John XIII. 18. (3) Ps. XL. 10. c 4 τῇ »” 0 ἐσϑίων ἄρτους μου ἐμεγάλυνεν ὃπ᾿ ἐμὲ πτερνισ- μόν. he that eateth my *bread, flifted up rés heel against me, *Gr, loaves, ταν, magnified. σι σι Ps. ΧΙ. 10. yy ON wand") ὈΞῪΝ py’) k) 53 38 Καὶ 1) spy 80 K. [he] which did eat of my bread, hath “lifted up his heel against me. * @ Heb. magnified, This passage has evidently not been cited from the LXX, as it has scarcely one word the same as those found there; nor from the Heb. has it been translated, which is literally and even radically rendered in the LXX. both being “who eateth my bread hath made great upon me his heel.” Now the expression “hath made great upon me” is the same as “hath made high upon me” i. 6. “hath lifted up upon (or against) me”; and hence ‘> Paarl will bear to be rendered ἐπῆρεν ἐπὶ ἐμὲ. “To eat one’s bread”, and “to eat bread with one” may be supposed to be somewhat different, the former denoting, to belong to one’s household and be supported by him, the latter, to enjoy his friendship, of which eating together is among Orientals a proof. Now, this latter form is that which John uses, and the above may be con- sidered the idea he intended to be conveyed, which we unquestion- ably find in the Ps. also, as the first line of the stanza reads: J2 UTS AWN wou VAN-D! “yea my peace-man, in whom 1 confided”. John means to state that Judas, of whom it is spoken, had been admitted to all the privileges of friendship and had partaken of the usual evidences of affection. And, though there is no doubt about the ultimate meaning of the figurative language employed to express the return which he made for this kindness, viz. that Judas proved himself ungrateful and base in inflicting an injury on one who had made him a friend, and which he aggravated by doing it under the mask of pretended friendship, yet there is a difficulty in seeing from what the figure is taken. The Heb. and LXX. as shown above, read “hath made great”, which John expresses by “hath lifted up”; and Suidas says that this figure is taken from those who are running in a race, when one attempts to trip the other up, and make him fall. But some suppose the expression to mean: to lay snares for one; others: to kick or injure a man after he is cast down. The latter idea, that of kicking, appears to us the probable one, yet not at a person cast down, that is, trampling upon him, but simply calcitrat- ing, as a horse would do. ~ 56 Rom. III. 11—12; 1 Cor. XV. 45. Rom, III. 11—12. 1 1 > » c ~ > οὐκ ἔστιν ὃ συνιῶν, οὐκ ἔστιν ὁ ἐχζητῶν τὸν ϑεύόν" 12ηγάντες ἐξέκλιναν, ἅμα > ἠχρειώϑησαν" οὐκ ἔστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως EVOS. 11. ο συνεων CDEKL al ut vdtr omn Chr Thdrt Dam Thph Oec,..Ln om 6 cABG| Lu[6]ex....omo Β (ζητω») G. 12. AB*D’G ηχρεωϑησαν ς Ln 49 ηχρεεωϑ'. cB**D***E KL al pl | zocor... DE praem 6 | B 67.** syr aeth ar? om ουκ edt Sec, 11. There is none that understandeth, there is none that seeketh after GOD. 12. They are all gone out of the way, they are together become un- profitable; there is none that doeth *good, no, not one, ᾿ * Gr, goodness, (4) Ps. XIII. 2—3. 2r0v ἐδεῖν εἰ ἔστι συνιὼν Ms & ~ ‘ οὖς 3. , ἢ ἐκζητῶν τὸν ϑεόν᾽ πάντες “ἐξέκλιναν, ἅμα ἠχρειώϑησ- ay, οὐκ ἔστι ποιῶν χρηστό- τητα, οὐκ ἔστιν ἕως ἑνός. 2. ἡχρειωϑ. ηχρεωϑησαν. Alex MS** teste Babero. 2. to see if there is any one that understandeth, or that seeketh after GOD. 3. They are all gone out of the way, they are to- gether become *unprofit- able; there is none that doeth tgood, there is not even one. * or, worthless. + or, Gr, goodness. [Table C.La. Ps, XIV. 2—3. byob wri) minh) 2 5917/)3 Oey) WA Pe NAT) ὙΠ.) AD STAND] pS 2)» h) nya 74.97.133K. i)= 76K. k) = 142 K. 1) +xbn yr 239 ap. K. m)j)iaf. = 172 K. win» 35, 37, 43. 76. 111, 138, 158. 170.206 ΑΚ. n) yxy πὸ 157 K, inaxa 249 ap.R. o) = 240K, 2. to see if there were any that did understand, and seek GOD. 3. They are all gone aside, they are all together become *filthy; éhere is none that doeth good, no, not one. * @ Heb. stinking. The original, Ps. XIV. 2—3, describes the act, “the Lord from the heavens bent over, upon the sons of men”; the reason of its being done, “to see whether there were a prudent (person, one) seeking GOD”; and the result, “the whole have turned away (i. e. apostatized), together (=all as one) are they corrupt.” It was thus seen that “there was not a prudent (person, not one) seeking GOD.” Now, the apostle, wishing to state the result merely, might include the reason thus changed into the form of a result, and say οὐκ ἔστιν ὁ oumdy x, τ. A. “there is none that understandeth &c.” 3y the prudent or intelligent person is pointed out in both the seeker of GOD i. e. His pious worshipper, and in the Sept. the particle 7 “or” is inserted, whereby it may be shown that they are synonymous. It may be added that Ps. LUI. 3—4 (Heb.) has the same passage, excepting that, in ver. 4 (for 10 bom) it has 30 1235 and Ps. LIL. 3—4 (Sept.) agrees also, only having in ver. 4 ἀγαϑον (for χρηστοτητα). (5) Gen. II. 7. καὶ ἐγένετο ὁ ἄνϑρωπος sis ψυχὴν ζῶσαν. 1 Cor. XY. 45. [οὕτως καὶ γέγραπται] Ἐγένετο ὁ πρῶτος ἀνϑρω- πος ᾿Αδὰμ εἰς ψυχὴν ζῶσαν. ανϑρ. CACDEPGL al pler it vg Ln[avPewzrog]..om BK 418 Did IrTert! al [4156 Aug! om Ad. pr. Gen. II, 7. mya wo3? BINT MN Table C.1.a.] Heb. IV. 4; XII. 21. 57 and *man became ἃ liy- ing soul. * Properly the man. and the man *became a living soul. * Or was made. {and so it is written,] The first man Adam was made a living soul. Here we have two additional words, the one πρῶτος “first” limit- ing it to which of men; the other Adam “Adam” calling him by the name by which he was well known, and probably also in contrast to the “Adam”, mentioned in the next part of the verse, and named ὁ ἔσχατος “the last” 1. 6. Christ, who was the founder of the spiritual race,—the pneumatic—as Adam was the head of the physical beings — the psychic. Heb. IV. 4. [εἴρηκεν γὰρ mov περὶ τῆς ἑβδόμης οὕτως] Καὶ κατέπαυσεν ὃ ϑεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάν- τῶν τῶν ὄργων αὐτοῦ. A om εν (om al? Chr) τ. η. τη εβὸ. [For he spoke inacertain place of the seventh day on this wise,] And GOD did rest the seventh day from all his works, (6) Gen. II. 2. καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ. Many MSS. read κατέ- mavoev ὃ ϑεὸς, and still more - insert ev as in Compl. Ed. | MS. Ox. om αὐτου. and he rested on the seventh day from all his works. Gen, Il. 2. yaw’) Da naw ΣΟΙ» b) = 81. 474 K. and he rested on the seventh day from all his work. There is here the insertion of ὁ ϑεὸς, which is evidently trans- ferred from the beginning of the verse καὲ συνετέλεσεν ὁ Feog and added here as the subject. Some as Dr. Davidson (See Sac. Herm. p- 432 and Introd. to Old Test. where he notes, “This is from the Greek, with some slight changes”) refer this Quotation to Gen. IL. 3, which would bring it under Table C.I.r.a.; but it is decidedly preter- able to-refer it to ver. 2, from which it differs only by adding ὁ ϑέος. (7) Deut. IX. 19. καὶ ἔκφοβός εἰμι. Heb. XII. 21. [Μωυσῆς εἶπεν} Ἔκφοβός Sie καὶ ἔντρομος. al feret0 pp aliq εἐμφοβ. (M evg.) | D* exreon. [Moses said,] Iexceed- and I was greatly terri- ingly fear and quake. fied. The last expression in this Quotation, viz ἔντρομος seems to be additional, as the original has only “I was afraid of (turned aside from) the face of the anger and wrath &c.” but it is so natural, “trembling” being the attendant of “fear”, that it is allowable. Deut ἘΧ 10; on For I was afraid. 58 Matt. ΧΙ, 10. [οὗτος γάρ ἐστιν περὶ οὗ γέγραπται} ᾿Ιδοὺ ἐγὼ ἀπο- στέλλω τὸν ἀγγελόν μου σπιρὺ προσώπου σου, καὶ κατασκευάσει τὴν ὁδὸν σου ἔμπροσ ϑέν σου. Ln [eyo] ..omZ ο ff 5 2 Amb] X al paue azoorelw | καὶ καταῦκ. € P cop syr? abe Chr? (ef Matthaei ad ἢ), 1.) Amb! Hier ..¢ ος zataox. eBCDEFGKLMSUVX4 ete. [For this is he, of whom it is written,] Behold, I send my messenger before thy face, which shall pre- pare thy way before thee. Matt, XI, 10, TABLE C.Lr.a. (1) Mal. ΠῚ. 1. ᾿Ιδοὺ ἐξατιοστέλλω τὸν ἄγγελόν μου, καὶ ἐπιβλέιμε- ται ὅδὸν 7190 προςώπου μου. Ms. Alex. et Compl. Ed. eyo εξαπ. MS. Barb et Ald. Kd. εξαποστελῶ Cyr eyo αποοτελῶ | καὶ εἐπιβλ. od... ὅστις ἑτοιμάσει ὅδον Compl. Behold, I send forth my messenger, and he shall survey the way before my face. [Table C.Lr.a. Mal. 1Π. 1. yy") Met 7) ap) TTT) a) p38 739 597K. b) Jade 597 K, οὐδ 327 K. 0) 5 map» 612 K. Behold, I will send my messenger, and he shall prepare the way “before me. * or, rather, before my face. This Quotation is found in each of the three first evangelists, who agree in giving it in nearly the same words, and differ each from the LXX. with whose version, in which the Heb. may be said to be correctly rendered, they have little in common. “We are of opinion” says Dr. Davidson “that the Hebrew text was followed, though not implicitly. The chief difference between the citation and its ori- ginal in the Old Testament is the change of person from the first to the second. In this respect it is at variance both with the Hebrew and the Septuagint”. Sac. Herm. p. 344. He elsewhere (p. 457) says: “The present Hebrew and Septuagint are here conformable to each other, while they differ from the evangelists. Some have therefore concluded that the Hebrew was early corrupted and the Greek ad- justed to it. So Drs. Randolph and H. Owen.” Although we would have the testimony of three evangelists against Malachi in the Heb. and the Greek version, we should not feel ourselves entitled to come to such a conclusion, until the failure of all the means in our power of reconciling them; and such we must believe to have been the condi- tion of those who admit corruption. In the New Testament πρὸ προσώπου cov is added after τὸν ἄγγελόν μου; 777 in being rendered by τὴν ὁδόν cov, has the corre- sponding addition of σου; and ἐμπροσί)έν cov seems to correspond with 0D), except in the change of person from first to second. Yet, we are of opinion that ΞΟ in Malachi and ἐμπροσίγεν cou in Matt. are not correspondent, but that Matt. has altered the place and pronoun of the former, and added the latter, which, though apparently almost a repetition, yet includes the accessory idea of advancement. But, how Table C.L.r.a.] Mark 1, 2. δ9 . shall we account for the changing of: “before my face”, into: “before thy face”, and thus reconcile the two corresponding phrases? Shall we, as some do, assert that 355 was once P25 and mooownmov μου in the LXX. προσώπου cov? I think we should not, as there are no various readings in the Heb. or LXX. to support such an assertion; more especially as, by attending to the speakers and the addressed, the variations may be harmonized. It is admitted that John the Baptist is spoken of by τὸν ἄγγελόν μου. Now, in Malachi, the Godhead, of which Christ the Son iS a person, declares through the prophet to the Hebrews: “he shall prepare a way before my face”, or in other words: before the Messiah acting inmy name. See Exod. XXIII. 21. But, in the New Testament, the Father-GOD is represented addressing the Son-GOD in these words: “Behold I send my messenger before thy face.” Thus the Evangelists report the conversation between the Father and the Son, with regard to the appointment of the messenger, whereas the prophet communi- cates it to the people, as if delivered by the triune equal Godhead. The two expressions are thus found to be not inconsistent, as they amount in meaning to the same thing, differing only in representation. (2) Mark I. 2. Mal. I. 1. Mal. III. 1. [καϑὼς yéyounto ἐν τῷ ᾿ Ἡσαΐᾳ τῷ προφήτῃ] ᾿Ιδοὺ ᾿Ιδοὺ ἐξαποστέλλω τὸν N71") πον 29371?) ἀποστέλλω τὸν ἀγγελόν μου πρὸ προσώπου GOV, ὅς κα- τασχευάσει τὴν OOOY TOV. ev τῷ ([) al om τω) yo. to mg. cBDLA al®5 fere vg itsyr hrs cop ar® go Ir gr (Ir? lat. ε. τοῖς προφ.) Ort Porph Eus alm ..¢ (Gb!) ev τοῖς προ- φήταις CAEFG***HKMPSU VF al longe pl... cd! ev τω προφητη .. tol *plane om | edovcBD al am ing it Ir Aug al... ¢ ἐδου ἐγὼ c ut sup.|o (= Gb Sz) in f. add ἐμσρο- οϑεν oov. [As it is written in the prophets,] Behold, I send my messenger before thy face, which shall prepare thy way before thee. ἀγγελόν μου, καὶ ἐπιβλέψε- ται ὁδὸν πρὸ προσώπου μου. MS. Alex. et Compl. Ed. eyo εξαπ. MS. Barb et Ald. Ed. εξαποστελῶ Cyr eyo αποοτελῶ | καὶ ἐπεβλ. od... ὄστιες ἑτοιμάσει ὅδον Compl. Behold I send forth my messenger, and he shall survey the way before my face. PTT) a) 238 437 597K. Ὁ) qwhn 597 K. ovsxtn 327 Καὶ, ce)» 8» 612 K. Behold I will send my messenger, and he shall prepare the way *before me. * or, rather, before my face. The first point to be determined here is the introductory clause. Tischendorf has given it: ἐν τῷ Ἡσαΐᾳ τῷ προφήτῃ “in Isaiah the prophet” — supported by the authorities noted above. Now, if this be the reading, since the frst Quotation is not found in Isaiah, but in Malachi, though the next is, how is it to be explained? Shall we say with Dr. Davidson “Here we have an example of the mode in which several passages are joined together in one quotation. Two places, from different prophets, are cited as one prophetic expression, with 60 Luke VII. 27; John VI. 31. [Table C.Ly.a. the formula ὡς γεγράπται &c. ἃ." Yet, such is no explanation. It is true that two passages are here put together, which are seen to be related to each other, so related in fact that they may be called “one prophetic expression”, yet are they taken from two prophets’ writings. Why, then, is it said: “in Isaiah the prophet” only? Was it because he gave his name to that division of the sacred writings, since his book was placed first in it? Or, if that does not satisfy, will it be said that Mark did not remember that the two passages occurred in different writings, Malachi’s and Isaiah’s, only he ascribed them both to Isaiah? But that I cannot allow, more especially since there is MS authority for the reading ἐν roz ςπροφήταις “in the prophets”, adopted in ς, though not in Gb Sz, and commended by Griesbach, see above, whereby the difficulty is entirely relieved. With regard to the Quotation itself, Mark agrees with Matt., except that he omits ἐγώ, unless it be read, as in ¢ ἐδου eyw; puts ὅς “who” for καὶ “and”; and omits ἔμπροσϑέν σοὺ at the end, though (see above), ς (=Gb Sz) adds it. For additional remarks recurrence may be made to Matt. XI. 10. (3) Luke VII. 27. ΟΡ - [οὗτός ἐστιν περὶ οὗ γέ- γραπται] ᾿Ιδοὺ ἀποστέλλω _ τὸν ἀγγελόν μουπρὸ προσώ- που σου, ὃς κατασκευάσει τὴν ὅδόν σου ἔμπροσϑέν σου. ς add eyw|D 1322" a 1 Tert om euztg. σου. {This is he, of whom it is written,] Behold, I send my messenger before thy face, which shall prepare thy way before thee. Mal. III. 1. ᾿Ιδοὺ ἐξαποστέλλω τὸν ἄγγελόν μου, καὶ ἐπιβλέψε- ται ὁδὸν πρὸ προςώπου μου. MS. Alex et Compl Ed. eyw εξαπ. MS. Barb et Ald. Ed. εξαποστελῶ Cyr eyo αποστελῶ. Behold I send forth my messenger, and he shall survey the way before my face. Mal. III, 1. ΣΝ Ὁ) be? 1399") 2B? TITTY) a) ‘338 935 597K. b) Ibn 597 K. ον 327 Καὶ ὁ) "5 mae 612 Κὶ, Behold I will send my messenger, and he shall prepare the way “before me. * or, rather, before my face. Like Mark, Luke differs from Matt. in omitting ἐγώ, and reading ὃς xatac. for xve xatao., in this differing from the original; but he agrees with Matt. in having ἔμπροσϑέν cov, which Mark wants. For a comparison with the Heb. see the remarks on Matt. XI. 10. John VI. 31. [καϑώς ἐστιν γεγραμ- μένον] ρτον ἐκ τοῦ οὐρα- νοῦ ἔδωκεν αὐτοῖς φαγεῖν. {as it is written,] He gave them bread from heaven to eat. (4) Ps. LXXVII. 24. > - καὶ ἄρτον OVEaYOU ἔδωκεν αὐτοῖς. and He gave them bread of heaven. Ps. LXXVIII. 24. 92") ἸῸ) BYW= ID h) yond 4 Κ. and had given them of the corn of heaven. Table C,L.r.a.] Rom. IX. 25, 61 There are different opinions with regard to the passage or passages from which this Quotation is taken. Doepke affirms that the words are found in Exod. XVI. 15 no? mm 12) wws Onn AN ΡΒ; “This is the bread which the Lord gave you to eat”; in the LXX οὗτος ὁ ἄρτος ὃν ἔδωκε κύριος ὑμῖν φαγεῖν. But here the ἐκ τοῦ οὐρανοῦ “from heaven” does not appear, though otherwise the words could be changed into the quoted form. Davidson says “more probably, however, it is taken from Ps, LXXVII. 24. The words nearly agree with the Greek.” And if this opinion be followed, it is brought here by having the additional word φαγεῖν “to eat”, which is borrowed from the preceding clause 22X? }!2 omy bi) “and had rained upon them manna to eat”; in the LXX. καὶ ἔβρεξεν αὐτοῖς μάννα φαγεῖν; and by having ἐκ τοῦ οὐρανοῦ “out of the heaven” as denoting the quarter whence the manna came, instead of simply οὐρανοῦ “of heaven”, — which would properly denote the kind. However, it may be worth while to examine whether it may not be made up of two passages, as are some other Quotations, for instance, of Exod. XVI. 4 and 15: In the former we read OY2Wi1-}d on? D2? ΘΟ 2 “Behold me raining for you bread from the heavens”; in the LXX Ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ, and in the latter, given above, we have “This is the bread which the Lord gave you to eat.” Now, from a combination of these two passages, how would one write of the circumstance sometime after it occurred? I should think none otherwise than thus: “The Lord gave them bread from heaven to eat”, ἄρτον ἐκ τοῦ οὐρανοῦ κυρέος ἔδωκεν αὐτοῖς Payety, which is just what John records, excepting the word xvgiog, which was not requisite with him. Yet I doubt not that the simplest is the preferable source, though the last, on which the Ps. is evidently founded, may have been remembered too. (5) Rom. ΙΧ, 25, [ὡς καὶ ἐν τῷ “Ὡσηὲ λέγει] Καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἢγα- πημόνην ἠἡγαπημόνην. | As he saith also in Osee, } I will call them my people, which were not my people; and her beloved, which was not beloved. Hos. II. 23. καὶ ἀγαπήσω τὴν οὐκ ἠγαπημένην, καὶ ἐρῶ τῷ οὐ λαῷ μου Λαός μου εἶ σύ. καὶ AY. τὴν οὐκ NY... καὶ ἐλεήοω τὴν οὐκ ἠλεημένην Alex MS. Ald Ed praem| λαῷ μου. om, μου 53. 153. and I will love her that was not beloved; and I will say to that which was not my people, Thou art my people. Hos. 11.. 25. Mon ΝΟτΩΝ ΡΟ ἜΣ WYN? TN] ΕΩΙΣ and I will have mercy upon her that had not ob- tained mercy; and I will say to them which were not my people, Thou art my people. Paul inverts the order of the clauses, which will account for the changes he has made on the original. There the two clauses 62 1 Cor. X. 20. [Table C.Lr.a. are distinct, stating two different acts, the one subjective, and the other objective, but Paul states them both objectively, in which there is no inconsistency, since “the not-beloved (or compas- sionated)” could be called “belovetl (or compassionated)” after being loved or compassionated, which, it is mentioned, she should be. He also represents the words as spoken of a third party, without giving the precise form of words which would be used, χαλέσω τὸν ov λαόν μου λαόν μου “1 will call the not my people, my people”, whereas Hosea says NANT AY mByrnd> HVS “and I will say to not my people, my people art “thou”, thus giving the very words to be used, in speaking fo them. And Pelton ing the idea of speaking οὐ, Paul adda καὶ (καλέσω) τὴν οὐκ ἠγαπημένην ἠγαπημένην “and (I will call) the not beloved, beloved”, which idea of speaking of is additional, the original only intimating the fact of pitying “and I will pity the un- pitied”; but, as remarked before, after the act (or in consequence of the certainty of the act,) the calling could take place (or could be certainly spoken of beforehand). ‘Thus, then, there is seen to be only a slight difference in expressing the same ideas. (6) 1 Cor, X. 20. Deut. XXXII. 17. Deut. XXXII, 17. [ἀλλ᾽] ὅτε ἃ ϑύουσιν, ἔϑυσαν δαιμονίοις καὶ πον Nd ὩΣ Ὁ ΠΞ0 δαιμονίοις ϑύουσιν καὶ οὐ οὐ ϑεῷ. τος δὰ ΝᾺ ϑεῷ. | ϑυουσιν bis (Gb’) cABCD EFG al8 ..c vec cKL allonge pl Chr Thdrt al | dacuovcoeg cBDEFG de...¢ (Gb) praem ta edvy cAC (J post ote pon) Καὶ ete. vv pl Chr | Svovow sec.cDEFGKL ete... Ln post dew pon. cABC 37, 46. 137 arP Επ5. Or Aug. {But / say,| that the They sacrificed to*devils | They sacrificed unto dev- things which the Gentiles and not to GOD. ils, *not to GOD, sacrifice, they sacrifice to *devils and not to GOD, * Rather, demons, * Rather, demons. : * @ Or, which were not GOD. Moses is speaking of the Hebrews, who, in their wilderness- wanderings, had forsaken the only true GOD and had worshipped those which were not GODS; and Paul, in order to adapt it to the connexion in which it is introduced, makes the slight change upon it, of εϑυσαᾶν “they sacrificed” into vovew “they sacrifice”, and prefixes ἅ dvovew “what they sacrifice.” Now, that such a change is admissible will be evident from the fact that the Israelites, in so doing, imitated the heathen dwellers of Canaan, and hence, what was truly said of the imitators must be as truly said of the imitated, and of such as they, if not more 80. Table C.Lr.a.] 2 Cor, Viv ΤΕΣ καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσϑέ μοι εἰς υἱοὺς καὶ ϑυγατέρας, [λέγει κύριος παντοκράτωρ]: And (I) will be a Father unto you, and ye shall be 2 Cor. VI. 18; 1 Pet. IL 22. (7) 2 Mangs: ΥἹ]. 8. 14. ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν. ver.8. Tade λέγει Κύριος παντοκράτωρ. 14.1 will be to him a Father, and he shall be to 63 2 Sam. VII. 8 N17) ON? rT Nt ἸΞ TP MINDS AY ἼΩΝ 73° 14. I will be his Father, and he shall be my son. my sons and daughters, me a son. [saith the LORD AI- 8. These things saith the mighty |. LORD Almighty. This Quotation has been referred to various passages in the Old Testament, but it agrees entirely with none of them. Some refer it to Jer. XXXI. 33 “and (1) will be their GOD and they shall be my people”; but Ezek. XXXVI. 28 “and ye shall be my people, and I will be your GOD” is nearer to it in form, while Jer. XXXI. 1 “I will be the GOD of all the families of Israel, and they shall be my people” is nearer in idea than both. However, the nearest is 2 Sam. VII. 14 from which it differs in being stated directly, not objectively, and plurally not singularly, and also in adding καὶ ϑυγατερας “and daughters”. But it may be objected that 2 Sam. was said of Solomon, whereas Paul is not speaking of him at all. In answer to this let it be suffi- cient to state that Paul applies generally what is there stated parti- cularly, and that, for whatever reason such language was used in that instance, for the same could it be used in any other application: in other words, if GOD addressed these words to Solomon on condition of his obedience, on fulfilment of the same conditions, could not the same language be applied? 8. Thus saith the LORD of hosts. (6) Is. LIII. 9. Is) LI. *9. 1 Pet, IT. 22} 5 o > ᾽ 7 7 i ‘ Og ἁμαρτίαν οὐκ ἐποίησεν, ὅτε ἀνομίαν οὐκ ἐποίησεν ΤΊ Δ ἢ) νον τ ἢ 54. c , , > ~ > OI , > ~ , eet ye! : TT 7 T οὐδὲ εὑρέϑη δόλος ἐν τῷ οὐδὲ δόλον ἐν τῷ στόματι ΕΣ αὐτοῦ. ανομέεαν.. «ἁμαρτιαν41. | do- λον.. .εὐρέϑη δόλος Alex MS. δολος Compl. Ed. for he did no iniquity, neither spoke guile with his mouth. ἀμ es στόματι αὐτοῦ. d) "85 153 K. he had done no violence, neither was any deceit in his mouth. Who did no sin, neither was guile found in his mouth. Peter here renders 02% “violence” by ἁμαρτέων “sin”, transgression, the Sept. giving νομέων “lawlessness”; and he has inserted εὑρέϑη “was found” as the verb to dodog “guile.” ‘The substantive verb is understood in the Heb.; and every one knows that a thing which és not in a place can never be found there. 64 Matt. II. 23. [Table Ὁ.1.0.8. TABLE C.I.o.a. (1) Matt. II. 23, 15. Rit, fs. 21," 7; [ὅπως πληρωϑῇ τὸ ῥηϑὲν διὰ τῶν προφητῶν] ὅτι καὶ ἄνϑος ἐκ τῆς δίζης mn}? pwrwin*) WN) Ναζωραῖος κληϑήσεται. ἀναβήσεται. ΤᾺΣ Se ὡς ριζης αὐτου Compl. Ed. a) φῦ 051 K. {that it might be ful- filled which was spoken by the prophets,] He shall and a flower shall arise and a Branch shall grow be called a Nazarene. out of Ais root. out of his roots. This evidently bears to be set down among the Quotations, in- asmuch as the circumstance recorded in the previous context is spoken of as a fulfilment of what was spoken by the prophets, whence are drawn the last words of ver. 23. But Matthew does μοί refer it to one writer, as he speaks of τῶν προφητῶν “the prophets”, unless _ it be that it is. met with in several of them. One would rather, how- ever, conclude that it need not be looked for in some one writer, but may be found, as to substance, in several; as to substance, I say, since, on examining the writings of the prophets no such form of expression is found. In consequence of this, some have hazarded the conjecture that the evangelist refers to what the prophets spose, but did not write. But this is a mere evasion of the difficulty, and an indefensible translation besides, since τὸ ῥηϑὲν “which was spoken” is found in the introductory formula to prophecies met with in the writings of the prophets (see Matt. I. 23; Il. 15; 18; IL. 3; IV. 15; VU. 17;) and that too, when λέγοντος “saying” is added, (see Matt. I. 23; Il. 15; 18;) which one might suppose to refer to what they spoke and did not write. And why should an exception be made in the case of ch. Il. 23 which occurs among such formulas? Should it not be understood to mean and be translated like the rest? Is. XI. 1 is the passage generally thought to be referred to. It says MD) Pw yw 72) “and Netser (i. 6. a branch) trom his roots shall bear” (i. 6. fruit) or shall grow. In the Sept. καὲ ἄνίλος ἐκ τῆς ῥίζης ἀναβήσεται “and a flower (in the Vulgate 3105} out of his root shall arise.” This word 783 occurs elsewhere only in Is. XIV. 19; LX. 21 where 7y “thy people” are called by the name YD 78) “branch (or sprout) of my planting”; and Dan. XI. 7 w/w 482) “from a branch of her roots”, where “branch” is used metaphor ically of “offspring”. And so in Is, ΧΙ. 1, And this word WwW properly “root”, also, “shoot” or “sprout” as springing from the root, is applied metaphorically to the Messiah in Is, XI. 10, under the name Δ δ δ᾽ “sprout of Jesse.” Comp. ῥίζα Magid in Rey. V. 5. | Table C.l.o.a.] . Matt. II, 23, 65 Others refer to Judges XIII. 5 jO2N-) AyII aT On Toy MS “for a Nezir of GOD shall the child be from the womb”. In the Sept. Wagie ϑεοῦ. Vat. MS. Walioaiov τῷ ϑεῷ Alex. MS. Ox. MS. et Ald. et Compl. Edd. Διαζεραῖον in other Greek copies and “αξωραῖον in one MS. which name is found explained by yyeopevor (in Alex. et Ox. MSS.)” “hallowed.” i] means “consecrated” and, as “consecrated to God’, “a prince.” Hence in Gen. XLIX. 26 Joseph is ballad ym Wi “his brothers’ prince”, (in the Sept. ὧν ἡγήσατο ἀδελφῶν “of the brothers whom he led” i. 6. whose chief he was,) which is repeated in Deut. XXXII 16. In Lam. IV. 7 ΤΥ} “her Nezirs” may have the same meaning. Now, one was called 13 from being separated and consecrated (root “Ii to separate; and then, to devote oneself); with which may be compared Mv/d “anointed”, and, used as a substantive, “the anointed Prince”, “the Messiah”, in Gr. Χρεστος “Christ”; more fully "Mw “the Messiah of Jehovah” or “the Lord’s anointed”, in the Sept. ὁ Χριστὸς κυρίου. But the Messiah is styled ΠΝ “a sprout” or “branch”, in Jer. XXII. 5; XXXIII. 15; where is promised to David ΡΣ M2¥ “a righteous branch”, to be iid by the name 3278 nin) eae: our righteousness”: also in Zech. Ill. 8; VI. 12, where he is elliptically called M8 “the branch” i. e. ΠΩ ΠΗΝ SC, τ David. See Ges. Heb. Lex. 5. vy. And such passages Matthew may have had in view, and thus his use of the expression δεὰ τῶν προφητῶν “by the prophets.” So says Dr. David- son in Introd. to Old Test. p. 114, “But because he joined with it (he means Is. XI. 1) in his mind other passages, where the Messiah is styled M28 branch, equivalent to 181 shoot, he uses the plural, by the prophets.” ; The Messiah was to come in humiliation, as Isaiah prophesied ch. 11Π. 8. ΟΝ Sm naj “despised and ΠΡῚΝ of men’; [138 ὙΞ ΤΓ ΝΟ) “despised and we regarded him not.” And in Johns Gospel 1. 46 we find Nathanael, when Philip told him he had found the Messiah (see vs. 41, 42; 45) in Jesus of Nazareth, saying, ver. 47 Ἔχ “Ναζαρὲτ Meee te ἀγαϑὸν εἶναι; “Can there any good thing come out of Nazareth?” It would thus seem to have been a despised place, and so, suitable for the despised man. Says Dr. Davidson. 1. c. “Nazareth had its name ¥3, because it was a feeble twig, an insignifi- cant place exposed to contempt; and in the fact that Jesus chose that despised place, there was at the same time a fulfilment of the prophecy that he was to be a humble sprout from the stem of Jesse.” ' Matthew seems to point out that Jesus’ upbringing at Nazareth — a place so called from its lowliness and which was held in disrepute — fulfils some prophecies; or, as he expresses it to ῥηθὲν διὸ τῶν προφη- τῶν “what was spoken by the prophets.” And that was ὅτε Welw- ραῖος κληϑήσεταιε “that he shall be called a Nazoray”’. Now, as one could be called only by a name which is appropriate, the words mean “he shall be a Nazoray”; And, as the place where he was brought up 5 66 Matt. II. 23; Rom. IIL. 10. [Table C.1.o.a. had its name from ¥3, so might he be called by a similar name, Ἰησοῦς Nalweaiog “Jesus of Nazareth”—the man who was foretold by the name “83. Matthew finds the prophecies fulfilled in his living at Nazareth, which gave its name to him. And Jesus may have selected this despised place, in order to connect the outward lowliness of the family, from whom, according to the flesh, he sprang, with a symbolical locality, or in other words, in order to shadow forth by a place, held in disrepute, the outward lowliness of the house of David, and his own humility. Says Kuinoel in his Comment. on this place: “Scilicet Nazaraeus Nalapnvos, Ναζωραῖος (quae est Syriaca pronuntiatio τοῦ Ναζαρηνὸς) nominabatur Jesus a Judaeis (Marc. X. 47; Luc. IV. 34; XVIII. 37)... quod Nazarethi educatus fuerit. Nazaretha autem erat oppidum ignobile atque obscurum, et omnino Galilaei atque ideo Nazareni a civibus Hierosolymitanis et Judaeis reliquis contemnebantur, ita ut, cum hominem stultum, vilem atque abjectum et contemtum nominare vellent, eum Nazarenum et Galilaeum dicerent, hinc etiam his ipsis nominibus, contemtus causa, Judaei Jesum insigniebant. v. Matt. XXVL. 69. 71; coll. Joh. 1. 47; VII. 52. Itaque Walwpaiog significat h. 1. Nazarenum et hominem contemtum, atque mens et sententia scriptoris nostri haec est: habitavit Jesus Nazarethae, nomen et omen habebat, dicebatur Nazarenus et erat, contemtus erat, et vel sic eventum habu- erunt, quae prophetae de vili, obscura, et contemta ipsius sorte cecinerunt.” And Wolfius in his Curae in loc. had written: “Mihi quidem hic omnium optime conjecisse videntur, qui vel Matthaeum antiquissimum aliquod vaticinium, tum temporis frequentatum, in animo habuisse existimant, quae B. Calovii sententia est; vel, si de sententia magis quam verbis Prophetarum eum loqui credideris, de illis Prophetarum oraculis Evangelistam cogitasse censent, qui Messiam ut 8) seu surculum et germen repraesentant. Hoc enim modo et verbis Matthaei optime consulitur, et scopo, qui in hoc positus erat, ut ostenderet, cur Christus sedem suam Nazarethi, urbe alioquin contemta, et cum aliis facile permutanda fixerit.” (2) Rom. III. 10. [καϑὼς γέγραπται] ὅτι οὐκ ἔστιν δίκαιος οὐδὲ εἷς. [As it is written,] There is none righteous, no, not one. Eccl, VII. 20. ὅτε ἄνϑρωπος οὐκ ἔστι δίκαιος ἐν τῇ γῇ, ὃς ποι- ἥσει ἀγαϑὸν καὶ οὐχ ἁμαρ- τήσδται. ποιησεε. Ὁ ποιήσεται | οὐχ ἀμαρτ... C οὐκ ἀμαρτ. That there is not ἃ just man on the earth, who will do good, and not sin, Eccl. VIL. 20. YIS2 PS PX OW NOM) ND] 2} Mvp) WX For there is not a just man upon earth, that doeth good, and sinneth not. It is said to be “doubtful, whether this be a quotation or not”, Table C.1.0.a.] Rom, Xh°33/1 ‘Cor. 1. 31. 67 as “it does not occur in the Old Testament, though there are several passages, which contain the same sentiment, as 1 Kings VIII. 46; Job IV. 18; Eccl. VII. 21”, and that “probably it is not to be reckoned a quotation”: Davidson’s Sac. Her. p. 396. If it be, however, I should, of the similar passages, refer it to Eccl. VII. 20, as above, part of which is quoted, and the expression strengthened by the addition of οὐδὲ εἷς, “not even one.” Rom. XI. 3. [ ἐν Ἡλίᾳ τί λέγει ἡ γραφή.. Ἵ "Κύριε, τοὺς ΠῚ φήτας σου ἀπέκτειναν, τὰ ϑυσιαστήρια σου κατέσκα- ψαν, κἀγὼ ὑπελείφϑην μό- γος καὶ ζητοῦσιν τὴν ψυχήν μου. τα ϑυσ. cABCEG al9 de f g vg cop sah Eus Chr! et Chr™ose1 pp Seabee (Gb?) praem zoe cDEL al longe pl syr utr al Chr? Thdrt al| add haBew αυὐτην Cod Ephrm. [what the Scripture saith *of Elias?]...%Lord, they have killed thy pro- phets, and digged down thine altars; and I am left alone, and they seek my life. * @ Gr. in Elias? (i. 6. in the Elias section). (3) 3 Kings XIX. 14. ‘ ts) ΄ καὶ τὰ ϑυσιαστήριά σου καϑεῖλαν,καὶτοὺς προφήτας σου ἀπέκτειναν ἐν δομφαίᾳ ς nal ὑπολελείμμαι ἐγὼ μον- ὥτατος, καὶ ζητοῦσι τὴν ψυχήν μου λαβεῖν αὐτήν. Bess eon poracs Alex. | καϑειλαν .. κατεσκα- Be Compl. Ed. | v7odedecu- μα..«ὑπελείφϑην Compl. Ed. and they have thrown down thine altars, and slain thy prophets with the sword, and I *only am left, and they seek my life to take it away. *Gr. very lonely or entirely alone. ne 1 Kings XIX, 14. TASNVID TI τ *PNAMaO-MN “ΝΝῚ 27 27) PW s3 ὮΝ wa Ὥ 425 ὮΝ Finney") wpa q)1 ἃ f.=240K. r) -" mn 89 K, (they have) thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. In this Quotation there is a transposition of the first two clauses, and 23 ἐν ῥομραΐέῳ “with the sword”, found at the end of the second is omitted. man? λαβεῖν αὐτήν “to take it” at the conclusion is another omission; yet “to seek the life of” any one is the same as “to strive to take it”, so that the Heb. (and the Sept.) merely expresses the same idea with more fulness. In Rom. it begins with xvoze “Ὁ Lord”, which is not expressly read in the original, yet may be easily gath- ered from it, since GOD is addressed therein as “the Lord,GOD of hosts.” For the original of this Quotation 1 Kings XIX. 10, where the same words occur in the Heb., might have been referred to, in pre- ference as, in the Sept. (3 Kings XIX. 10) we find χατέσκαψαν (instead of xeatetAey of ver. 14) which is read in the Quotation. But otherwise the Sept. is the same in both verses, and v.14 is generally referred to. (4) 1 Cor, I. 31. Jer. IX. 24. Jer. IX. 23. [iva καϑὼς γέγραπται] Ὁ ἀλλ ἢ ἐν τούτῳ καυχάσϑω bom ὨΝΊΞΕ) ΩΝ ἢ }9 καυχώμενος ὃν κυρίῳ καυ- δκαυχώμενος, συνιεῖν καὶ γι- yo) ben ΌΤΙ) χάσϑω. νώσκειν ὅτι ἐγώ εἰμι κύριος. mim? vay!) 1D ὯΝ 5* 68 [That, according as it is written,] He that glorieth, let him glory in the Lord. Gal. IV. 30. m in Ald.Compl. Edd. de- est | yevwoxery ote in Compl. Ed, γεν. we ote. But let him that glorieth glory in this, to under- stand and know that I am the Lord. In this Quotation we have ἐν xveé@ “in (Table C.I.o.a. ἢ) = 4.107. 237K. 6) "» 107; 93 ap. K. h) = 180K. i) = 384 K. But let him that glorieth glory in this, that he un- derstandeth and knoweth me, that I am the LORD. the Lord”, which does not occur in the original, where is read instead “to understand and know me, that I am Jehovah, who do mercy and judgment and justice in the earth.” Before one can “glory in the Lord” he must know the Lord; and a knowledge of the Lord can be obtained by seeing what he does, by examining the effects from which to infer the nature of the cause. And hence it is evident that “glorying in the Lord” and “glory- ing in a knowledge of what the Lord is” amount to the same thing, and that the latter precedes the former. Gal. IV. 30. [ἀλλὰ τί λέγει ἡ γραφή;] Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς" οὐ γὰρ μὴ κληρονομήσῃ ὃ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευϑέρας. παιδισκὴν ... A add rav- την | FG al om μα} κληρο- vounon CACFGKL al ut vdtr mee pl. ChrThdrt Dam Oec . Ln -oee CBDE al Thph | τῆς ελευϑ... D*(E?) FG de demid Hier al μου Ισαακ. [Nevertheless what saith the Scripture?] Cast out the bond-woman and her son: for the son of the bondwo- man shall not be heir with the son of the freewoman. (5) Gen. XXI. 10. Ἔκβαλετὴν παιδίσκην ταύ- τὴν καὶ τὸν υἱὸν αὐτῆς" οὐ γὰρ μὴ κληρονομήσει ὃ biog τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου ᾿Ισαάκ, Compl. Ed. om ταυτὴν | κληρονομηοῃ in cdd m | om tautys Alex. MS. Cast out this bondwoman and her son; for the son of this bondwoman shall not inherit with my son Isaac. Gen. XXI. 10. ΩΝ. NNT TNT) wa “2') wy Nd 1D AID “Dy ὍΞ ὩΣ NNN ANT poy s) + ἣν 8.5. 69. al Η.Κ. = 225K. 0 + nex 9. 69. 125. 196 K Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even With Isaac, This Quotation omits ταύτην and ravtyg modifying παιδέσκην and παιδίσκης, the propriety of which is apparent, since “this” refers to a person or thing present, which one can as it were point at with the finger. As Paul could not do so, it is omitted, whereas its occurrence in Genesis, as a word of conversation, might have been expected. For pmy-Oy 2-Dy “with my son, with Isaac” Paul gives μετὰ τοῦ υἱοῦ τῆς ἐλευϑέρας “with the son of the freewoman.” Now, Hagar, who had a son Ishmael, was the bondwoman of the freewoman Sarah, whose son was Isaac; and of the former it is said that he should not inherit with the latter. Such is what is said by Paul also, who is making a contrast between the children of the bondwomaa, i. e. of the flesh, and the children of the freewoman 1. e. of the promise. And from this statement Genesis does not differ. Table C.Lr.a.0.] 1 Cor. XV. 25. v ε - , ν᾿ αχρε οὐ FH πάντας τοὺς ἐχϑροὺς ὑπὸ τοὺς πόδας αὐτοῦ. : ge (AB*D am ¢ Ln -ἐς cB DEFGKL) ov cABD*FG al6 Or? ...¢ (Gb) add ἂν cKL al pl Ort | exFeovs cB DEKLal pl de vg... Lney- [avrov| cAFG alvv pm| Fee Hier om αὐτου. till he hath put all ene- mies under his feet. 1 Cor. XV. 25; TABLE C.Lr.a.0o. (1) Ps: ΘΟ ΙΧ 1; ἕως av FO τοὺς ἐχϑρούς σου ὑποπόδιον τῶν ποδῶν σου. until I make thine ene- mies *thy footstool. * Gr. the stool of thy feet. 1 Pet. III. 10—12. 69 Ps. CX. 1. OT] Dk ΝΣ pay until I make thine ene- mies thy footstool. This Quotation reads in the third person #7 “he put” for the first MWS “I put”, inasmuch as in the Ps. GOD the Father is speak- ing of himself acting, whilst Paul speaks οἱ, Christ. The former ascribes the act to the Father GOD, the latter to the Son GOD, but there is no difference between them, since quod facit per alterum, facit per se, i. e. GOD does it through Christ and Christ does it for GOD. ὑπὸ τοὺς πόδας αὐτοῦ (or edrovrather) “under his own feet” is given by Paul, since he is speaking of what Chnist does, but 5) D7 “a τοι for thy feet” occurs in the Ps. since GOD is addressing him. Also, instead of “a stool for thy feet” Paul gives simply “under his own feet”; and 2.8 “thy enemies” is in the New Test. extended to maytag τοὺς exIoovg “all the enemies”, a circum- stance presenting at first sight a difference, which instantly vanishes, however, when it is recollected that the enemies of man would be Christ’s enemies, when he is engaged in working out man’s salvation. 1 Pet. IIT. 10—12. 16 γὰρ ϑέλων ζωὴν ἀγα- πᾶν καὶ ἐδεῖν ἡμέρας ἀγα- ϑὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δολον, | 'έκκλι- γάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαϑόν, ζητησά- ta εἰρήνην καὶ διωξάτω αὐτήν, 12ὅτι ὀφϑαλμοὲ κυ- ρίου ἐπὶ δικαίους καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν, πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά. (2) Ps. XXXIII. 13—17. 1ϑὅγίς ἐστιν ἄνϑρωπος ὃ ϑέλων ζωὴν, ἀγαπῶν ἡμέρας ἐδεῖν ἀγαϑάς; ᾿'" παῦσον τὴν γλῶσσάν σου ἀπὸ κα- κοῦ, καὶ χείλῃ σου τοῦ μὴ λαλῆσαι δόλον. 1>8xxduvoy ἀπὸ κακοῦ καὶ ποιῆσον ἀγα- Sov, ζήτησον εἰρήνην καὶ δίωξον αὐτήν. ᾿δοφϑαλμοὶ κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν a= τῶν" ἱἹπρόςωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά. Ps, XXXIV. 13—17. onnyen τ ἢ aio ΩΝ om ak?) = nee" ΠΝ; ὦ sp8)'® sp ἽἼΞΠ wpa") 31 - ney) yw appt Samet oyu pay, Oprg-oy nim mip mB" sonyw-dx yt wy!) 70 10. αγαπαν usque ἡμέρας ... 412 tol Cassiod καὶ ayazwyv nu. we | γλωσσαν cABC al# ...¢ (Gb) add αὐτου eGK al pler ete. | veedy (C* praem ra) cABCK al8syrP...¢ (Gb) add avrovcG al longe pl. 11 decABC* al am** tol harl syrP (arP καὶ exxd.)...¢ om*’cC**GK al pler vg cop syr al Thph Oec.-| ¢ (non ¢° Gb Sz) om αγαϑον, ζητησατω ex errore ut vdtr. 12. og- ϑαλμοι cCABC*GK hal fere45 Thph ...¢ (= GbSz) praem ot cC** al pm Oec. 10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; t!Let him eschew evil, and do good; let him seek peace, and ensue it. 12For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is *against them that do evil. 1 Pet. ITI. 10—12. 13ydew , . . evderr. 13 What man is he that desireth life, that loveth to see good days? 14Re- frain thy tongue from evil, and thy lips ,from speaking guile: ‘turn away from evil, and do good; seek peace, and pur- sue it. 16The eyes of the Lord are upon the right- eous, and his ears are open unto their prayer; 17but the face of the Lord és against them that do evil. [Table C.I.r.a.0. ἃ) πὶ 156 K. e) + 's 43K. f) σοὶ 166. 170 Κα. δ) mmo 30K. h) 4+ )20 137K. i) nwys 147K. k) = 37K. 13What man ἐς he that desireth life, and loveth many days, that he may see good? t4Keep thy tongue from evil, and thy lips from speaking guile. 15Depart from evil, and do good; seek peace, and pur- sue it. 1°The eyes of the Lord are upon the right- eous, and his ears are open unto their cry. 17The face of the Lord ἐς against them that do evil. * @ Gr. upon. There need be little doubt that this Quotation follows the Sept. which, however, begins with a general inquiry τές ἐστιν ἄνϑρωπος “who is the man &c.” or “what man is there”, and then, as if the question “Is it you?” were suppressed, goes on to deliver the ad- vice, as it were to some individual παῦσον τὴν γλῶσσαν cov ἀπὸ κακοῦ “Cease thou thy tongue from evil &c.”; whereas Peter gives the advice as a general address παυσάτω τὴν γλῶσσαν αὐτοῦ ἀπὸ κακοῦ “let him cease his tongue from evil &c.” and introduces the reason thereof by the particle ὅτε “since” in ver. 12, which is not found in the Sept. or Heb. There is a great difference in the beginning. The Sept. runs τές ἐστιν ὄνϑρωπος ὁ ϑέλων ζωὴν, ἀγαπῶν ἡμέρας ἐδεῖν ἀγαϑάς; “what man is there that wishes life, loving (or that loveth) to see good days?” according to which the Heb. can bear to be translated, although it more exactly means: “who is the man that desires life, loving days (or that loveth days) for the sake of seeing good” ‘i. 6. that he might prosper; or, it may be, “loving days for seeing good” i. ec. when “he may see good. But Peter says ὁ γὰρ ϑέλων ζωὴν ὠγαπᾶν καὶ ἰδεῖν ἡμέρας ὠγαϑϑάς “for he that wishes to love life, and see good days”, as it is commonly rendered, or perhaps better thus: “that wishes life to love and see good days”. By making a Table O.Lr.a,0,] 1 Pet, IT. 10—19. | 71 parallelism of the readings and comparing them, it will be found that they all mean the same thing, and that Peter expresses the Heb. more explicitly than does the Sept. Heb. “that desireth life — loving (or that loveth) days for seeing good”. Sept. “that wisheth life — loving (or thatloveth) to see good days”. Peter “that wisheth to love life and to see good days”. or “that wisheth life — to love and to see good days”. 72 Heb. XII. 20. [οὐκ ἔφερον yay τὸ δια- στελλόμενον] Κἀν ϑηρίον ϑίγῃ τοῦ ὄρους, λεϑοβολη- ϑήσεται. ς (= Gb, Sz) add in f, ἢ βολεδὲ κατατοξευϑησεται c. min ut vdtr pauc contra AC DKLM al longe pl vv omn pp m. {For they could not endure that which was command- 64,1 And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart. Heb. XII. 20. TABLE C.ILr.o. Exod. XIX. 12—413, 12... πᾶς 6 ἁψάμενος τοῦ ὕρους ϑανάτῳ τελευτήσει. 18. ἐν γὰρ λίϑοις λιϑοβο- ληϑήσεται ἤ βολίδι κατα- τοξευϑήσεται" ἐάν τὸ κτῆνος ἐάν τὸ ἄνϑρωπος οὐ ζήσεται. 12Every one that toucheth the mountain *shall surely die. 13... for it shall be stoned with stones or thrust through with a dart; whe- ther 7¢ be beast, or whether ἐ{ be man, it shall not live. *Gr, shall die with death, [Table C.ILr.o. Exod. XIX. 12—13. mio’) “ama yap"? OPE? APOMD ++. ENV! ἜΝ mp my)“ ws) mm x ΡΝ ΓΝ ADs 2) = 223K. a) nn 127K. b) nay ay S. ev 61 5, 12Whosoever toucheth the mount shall be surely put to death. 13...but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live. This Quotation gives the original in an abbreviated form. The latter tells what was to be done to “every one that touched the moun- tain”, “whether man or beast”; the former tells what was to be done to a beast only — “And if a beast should touch the mountain” — thus quoting a portion only from the first and last clauses given above. But, instead of taking from these clauses, either, it “shall surely be put to death” or “shall not live”, thus simply stating the consequence of touching, it quotes the first part of an intermediate clause in the word λεϑοβοληϑησέται “it shall be stoned”, and shows the mode of death. The other part of this clause, though found rendered from the Received Text, is not admitted into critical Editions. Table C.II.r.a.] 2, Cor. Vie 17: [Διὸ] ἐξέλϑατε ἐκ μέσου αὐτῶν, καὶ ἀφορίσϑητξ [λέγει κύριος] καὶ ἀκαϑάρ- του μὴ ἅπτεσϑε' κἀγὼ δἰσδέξομαι ὑμᾶς. ἐξέλθατε cCBCFG al Dam ¢-Fere CDEKL al pler pp. m.| FG al ages sare | deyes κυρίος ... K al Tert om. [Wherefore] come out from among them, and be ye separate, [saith the Lord,] and touch not the unclean thing; and I will receive you. ΠΟΥ VIE. TABLE C.ILr.a. Is, 1.11. 11—12. 11ῤξέλϑατε ἐκεῖϑεν καὶ ἀκαϑάρτου μὴ ἅψησϑε, ἐξ- ἔλϑετε ἐκ μέσου αὐτῆς... ᾿ἡπροπορεύσεται γὰρ πρό- τερος ὑμῶν κύριος. 11 ἀπτεσϑαι, hopes Alex. MS ...azreo9e Compl. Ed. | αὐτῆς ... Many MSS. αὐτων. Compl. “Ed. avrov. 12 zogevoerae Alex. MS. εν κυρίος ὁ Geog Ισραηλ. Mee MS. 11g¢o ye out from thence, and touch not the unclean thing; go ye out from the midst of her; 12for the ‘Lord shall go first before you. 73 Is. 111 11—12. “ON NINO Ow wNyt! Bai i: main sy) (YAM mim) oad 35h i) n'y = 95K. 1) = 244K. m) = 56 K. 11ρῸ ye out from thence, touch no unclean thing; go ye out of the midst of her; 12for the Lord will go before you. This Quotation makes a transposition of the clauses, putting ἐξέλθετε ἐκ μέσου αὐτῆς first; adding χαὶ aqpootodyte “and be ye separate”; and placing the preceding clause xa ἀχαϑάρτου μὴ ἅψησϑε after these. It changes the αὐτῆς “of her” into αὐτῶν “of them”; and gives all the verbs in the imperative, annexing xaya εἰσδέξομαι ὑμᾶς “and I will receive you.” Some may not regard xe apootodnte as an addition, since the Sept. gives ὠφορέσϑητε of φέροντες TH σκεύη κυρίου “be ye separate that bear the vessels of the LORD”, as the rendering of min? 2 wwwIAN. Now, the verb T12 means to separate, sever, Ez. ee 38; hence to separate or remove impurity, 1. q. to purify, cleanse Is. XLIX. 2; and in Niph. to purify oneself, and hence be clean, as here: “be ye alean &c.” But the idea of separation lies at the bottom of that of purification. On the passage Dr. Davidson remarks (in Sac. Herm. p. 420) “The words of the prophet are addressed particularly to the Levites, who went before the people in their return from the captivity at Babylon; charging them to keep themselves separate from all unclean- ness and impurity. The apostle generalizes the admonition, and applies it to Christians, warning them against communion with idolaters. It was necessary, therefore, to depart from the words of the Old Testa- ment, although he subjoins his favourite expression λέγει κύριος." The last clause appears to be additional and is necessary, as being a promise consequent on the fulfilment of the previous conditions, and introductory to the next quotation in verse 18. 74 Matt. IV. 6. [γέγραπται γὰρ] ὃ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὲ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σδ, μή ποτε προς- xowns πρὸς λέϑον τὸν πόδα σοῦ. {for it is written,] He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Matt, IV. 6, TABLE C.II.2.0. (1) Ps. KC. 41; 42 ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου ᾿ Ξἐπὲ χει- ρῶν ἀροῦσί σε, μή Mote προςκόψῃς πρὸς λέϑον τὸν πόδα σου. 11 For he shall give his angels charge concerning thee, to keep thee in all thy ways. In their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. [Table C.II.2.0. Ps. XCI. 11, 12. sway? none » mrp>-by spoThy 2a BND AMATI TENE 9 p) wo 30. 92. 128. al K. 4) Pan multi K. For he shall give his angels charge over thee, to keep thee in all thy ways. 12They shall bear thee up in their hands, lest thou dash thy foot against a stone. The rendering of }2 by μή ποτὲ lest ever, need not be reckoned a difference. Here, then, there is only left out the last clause of ver. 11, which makes known the charge given to the angels, and when they were to attend to it, the next pe being joined to the preceding by xai, not found in Heb. Now, these words were addressed by Satan to Christ, during the temptation-days, when, having “set him on a pinnacle of the temple”, he requested him to throw himself down, in order thereby to prove himself to be the Son of GOD. Christ refused to comply and justified himself by quoting another passage of Scripture, with which the Tempter appeared satisfied. Now, it may appear strange that one passage of Scripture should forbid the doing of a thing, in the doing of which there is protection promised by another. Christ holds forth the prohibition and Satan pronounces the promise, but, in doing so, he, still as cunning as he ever was, mutilates it for his own purpose: just as he taught our first parents to believe that GOD could not surely be so unjust as cause “their death, seeing that the eating of the forbidden fruit would only render them more like Himself. It is seen, from the way in which he has quoted the passage, that any- thing could be done by Him, to watch over whom the Lord had given his angels charge: whereas the true meaning of the passage can be gathered, only by retaining the omitted words: “in all thy ways”.. For, what would be the ways of an individual, of whom, whilst walk- ing in them, the Lord would charge his angels to take care? Surely, none other than GOD’s ways. And the promise amounts to this: that GOD aids those of his people who are placed by Aim in trial and Table C.II.2.0.] Rom. VII. 7. 75 danger; whereas Satan’s interpretation would mean it to extend to those who wantonly provoke Him and trifle with the promised aid. It would not have served Satan’s end, to have quoted the whole; nor would Matthew, in that case, have recorded faithfully, had he written more than was really cited. It is not Matt. that quotes, he only records that Satan does so. (2) Rom. VII. 7. Exod. XX. .17. Exod. XX. 17. [6 νόμος ὄλεγε»] Οὐκ οὐκ ἐπιϑυμήσεις τὴν γυν- sy MD conn xd ἐπιϑυμήσεις. αἴκα κ. τ. λ. et ee ἀν Deut. V. 21. Deut. V. 21. οὐκ ἐπιϑυμήσεις τὴν γυν- Ww nws ΠΩ xd) αἴκα x, τ. d. {the law had said] Thou Thou shalt not covet thy Thou shalt not covet thy shalt not covet. neighbour's wife etc. neighbour's house [or wife] etc. The beginning only of the tenth commandment is given here, all the rest being implied. “The apostle knew that it would be understood without repeating the whole. This particular command he selected, because it was more pertinent to his purpose than the others. The others referred particularly to external actions. But his object was to show the effect of sin on the mind and conscience. He therefore chose one which referred particularly to the desires of the heart.” It may be that the apostle omits the enumeration of the things not _ to be coveted, as he wished the commandment to be stated in its greatest generality. It may be noted that the Sept. differs from ie Heb. in Exod. in giving the particulars in a different order at first; the latter read- ing: “Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, etc.”; whilst the former has the order: “Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house etc.” But in Deut. they both have the same order: “Thou shalt not covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house etc.”, from which it may be seen how the order of the Sept. in Exod. arose. The Sept. has also an additional clause or two, which, however, does not concern us. 76 Matt. XXII. 24. [Μωυσῆς εἶπεν] Ἐάν τις anotuvn μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὃ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ καὶ ἀναστήσει σπέρμα τῷ ἀδελφῷ αὐτοῦ. ἐπιγαμβρευσεε CBEFGHK ee rell ut vdtr omn - Ln we excyau fo. cDZ ee it).. al? xae ἐπεγ. | D33 om τ. yur. αὖτ. | FG τὴ alto fere εξαναστῆησει. [Moses said,] If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Matt, XXII. 24, TABLE C.II.1.0.2.0.3.a. (1) Deut. XXY. 5. ἐὰν δὲ κατοικῶσιν ἀδελφοὶ ἈΞ ΟἹ ἐπὶ εἷς ἐξ αὐτῶν, σπέρμα δὲ μὴ ἢ αὐτῷ, οὐκ ἔσται ἡ γυνὴ τοῦ τεϑνηκότος ἔξω ἀνδρὶ μὴ ἐγγίζοντι" ὁ ἀδελφὸς τοῦ ἀνδρὸς αὐτῆς εἰςελδύσεται πρὸς αὐτὴν καὶ λήψεται αὐτὴν ἑαυτῷ γυναῖκα καὶ συνοικήσει αὐτῆ. ‘ > Ld > , τὸ αὐτό, καὶ ἀποϑάνῃ tov τετελευτήκοτος Alex. MS. And if brethren should dwell together, and one of them should die, and should not have seed, the wife of the dead shall not marry without, to a man not related; her husband's brother shall go in unto her, and take her to him- self for wife, and dwell with her. / [Table C.II,1.0.2.0.3.a, Deut. XXV. 5. PD) ID OS 29 ")-pe 3. COD. ON non nw Mon Ὁ) m2) 1?) vayd myin’) b Find oy) x2 TD niiyd') m) = 170 K. n) x 168 a Ρ.Κ. 0) = 128K. p) = 80K. 4) 5x δ... τὴ wend 13 K. If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger; her *husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of a husband's brother to her. * or F next kinsman, This passage presents a Quotation not agreeing with either the Heb. or LXX. which correspond. But in considering it, it should be remembered that it is given as a report by the Sadducees of what Moses said. In Matt. it is: “If any one die, not having children, his brother shall marry his wife’, — which presupposes that, in that family there are more sons than one, — that one of them is married — and that he dies before he has had children. Now this is what is more fully stated in Deut. XXV. 5. “If brothers dwell together, and one of them die, and offspring be not to him, the wife of the dead &c.” The injunction, in such a case, is stated by Matt. thus: “his brother shall marry his wife and raise up offspring to his brother”, from which it is inferrible not merely that the husband’s brother could marry her, but that it could not be done by any other, and that the purpose was, that there might thus be children bearing the name of the dead- brother, — the same ideas as are expressed in the original thus: “the wife of the dead shall not be forth abroad for a man, a stranger Table C.II.1.0.2.0.3.a.] Mark XII. 19. © 11 (i. 6. shall not be marriageable by a non-relative), her husband’s brother shall enter in to her and take her to him for wife (or marry her) and husband-brother her (i. e. act the part of a husband’s brother to her or cohabit with her). From this comparison of the Quotation with the original, it is found that the former summarily contains the latter, and keeps pro- minently in view the husband throughout, since it was for his good, so to speak, that the command was given; whereas Deut. in present- ing the regulation, passes from the husband to the wife, as it con- cerned her not getting married to a stranger. The sense, then, is given, but not the letter. Mark XII. 19. [Μωυσῆς ἔγραψεν ἡμῖν ὅτι] ἐάν τινος ἀδελφὸς ἀπο- ϑάνῃ καὶ καταλίπῃ γυναῖκα nal μὴ ἀφῇ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυ- ναῖκα, καὶ ἐξαναστήσῃ σπέρ- μα τῷ ἀδελφῷ αὐτοῦ. καταλιπη cB(e sil)GKL(S?) UVAal pl... AFMX al -λειπη, EH al paue -Aeezee, C. al! -Acwee.. Dal! it eyn| uy apy texvoy CB (-κνον dis ap Beh, -xvo ap Btl)LA 415 item (-xva) C alicop (cexvor et. k) ...¢ Ln rexva μή apy CADEFGH KMSUVXEF al pler | yuvacxa ecBCL4 al cop...g¢ Ln add αὐτου ὁ. ut sup. (Gb°) | AC al τὴ εξαναστήσει. [Moses wrote unto us, | If a man’s brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. (2) Deut? XXV. 5. ἐὰν δὰ κατοικῶσιν ἀδελ- pol ἐπὶ τὸ αὐτό, καὶ ἀπο- ϑάνῃ εἷς ἐξ αὐτῶν, σπέρμα δὲ μὴ ἡ αὐτῷ, οὐκ ἔσται ἡ γυνὴ τοῦ τεϑΡηκότος ἔξω ἀνδρὲ μὴ ἐγγίζοντι" ὁ ἀδελ- φὸς τοῦ ἀνδρὸς αὐτῆς εἰσε- λεύσεται πρὸς αὐτὴν, καὶ λήψεται αὐτὴν δαυτῷ γυ- ναῖκα καὶ συνοικήσει αὐτῇ. τεϑνηκ... Alex. MS, τετε- λευτηχοτος. And if brethren, should dwell together, and one of them should die, and should not have seed, the wife of the dead shall not marry without, to a man not related; her husband’s brother shall go in unto her, and take her to him- self for wife, and dwell with her. Deut. XXV. 5. PIs ὙΠ OMS wD ον ] 3) om ἽΝ na - ye mane Se) m2) Ἢ P) way TEI) > mm roy) x PAID ΠΝ, ) m) = 170K. n) x) 168 a p.K. 0)= 128K. p)=80K. q) wos 5. r) awed 13 K. If brethren dwell toge- ther, and one of them die, and have no child, the wife of the dead shall not marry without unto a- stranger; her *husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of a husband's brother to her. * or 4] next Kinsman. This Quotation of Deut. XXV. 5 does not agree verbally with Matt. XXII. 24, yet it differs like it from the original. Mark, at the outset, holds up the husband’s brother, as if the injunction Saari engerie him: ἐάν τινος ἀδελφὸς ἀποϑάνῃ “if the brother of a certain 78 ' Luke XX. 28. [Table C.II.1.0.2.0.3.a. one should die”; but at the end he coincides with Matthew’s point of view, which keeps the husband prominent. There is in this passage a curious phraseology. Mark says: ἐάν tivog ἀδελφὸς enotdvy . ive λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα “if the brother of a certain one should die,... that his brother should take his wife’ — where the αὐτοῦ refers to ὠδελφὸς in the former clause, and the ὁ ἀδελφὸς in the latter stands for zevog. Yet, from the ambiguity in the ex- pression, αὐτοῦ might be referred to twog, and the ὁ ἀδελφὸς to a third party, who is brother to both. Also, Mark gives the first part at greater length than Matt., inserting xat καταλέπῃ γυναῖκα “and should leave a wife”, which is found implied in the following clauses of the original, which he omits: NOI-NWN ἡ γυνὴ τοῦ τεϑνηκότος “the wife of the dead” occurring there; and like Matt. he ends with: xa ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ “and raise up seed unto his brother”, which is additional to the original, but implied in the in- junction. Luke XX. 28. [Μωύσης ἔγραψεν ἡμῖν] ἐάν τινος ἀδολφὸς ἀποϑάνῃ ἔχων γυναῖκα, καὶ οὗτος ἄτεκνος ἀποϑάνῃ, ἵνα λάβη ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ. amo avn sec CAEGHKMS UlAA al plerefi goal.,Ln ἢ cBLP (D vv αδελφ. απ arexv. eywv yuv) all0 vv m | ἐξαναστηση CBVGKLMSUVA al pl... AEH al πὶ εξανα- OTN EL, [Moses wrote unto us,]} If any man’s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. (3) Deut. XXV. 5. ἐὰν δὲ κατοικῶσιν ἀδελ- gol ἐπὶ τὸ αὐτό, καὶ ἀπο- ϑάνῃ εἷς ἐξ αὐτῶν, σπέρμα δὲ μὴ ἢ αὐτῷ, οὐκ ἔσται ἡ γυνὴ τοῦ τεϑνηκότος ἔξω ἀνδρὲ μὴ ἐγγίζοντι" ὁ ἀδελ- gos τοῦ ἀνδρὸς αὐτῆς εἰς- ἐλεύσεται πρὸς αὐτὴν καὶὲ λήψεται αὐτὴν ἑαυτῷ γυ- γαῖκα καὶ συνοικήσει αὐτῇ. tov τεϑν... του τετελευ- tnxotos Alex. MS, And if brethren should dwell together, and one of them should die, and should not have seed, the wife of the dead shall not marry without, to a man not related; her husband's brother shall go in unto her, and take her to him- self for wife, and dwell with her. More remarks will be found above on Matt. XXII. 24. Deut. XXV. 5. ni IN) ON 19 9D b")-pe 13) ὉΠ TON nen-nws ΤΠ Nd") m2) 1) wry ny nin’) b ΠΡΟ ys) NOD 7B mend") m) = 170K. n) x) 168 a p.-K. 0) =128K. p) =80K., q) wx 5. τὴ wnwad 13 Κὶ, If brethren dwell toge- ther, and one of them die, and have no child, the wife of the dead shall not marry without, unto a stranger; her *husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of ahusband’s brother to her. * or ¥ next kinsman. Matt., Mark and Luke agree in omitting the first clause “if brethren Table Ο.11.1 0.2.0.3.a. Luke XX. 28, 79 dwell together”. In the next clause Mark and Luke say: ἐάν τινὸς adehpos ἀποϑάνῃ “if any one’s brother die”, while Matt. says gener- ally ἐάν τις ἀποϑάώνῃ “if any one die”, leaving out the fact of brother- hood, as he leaves out the fact of marriage (though it may be im- plied in μὴ ἔχων τέκνα “not having children”), which Mark states in καὶ καταλέπῃ yuvaine “and leave a wife”, and Luke in ἔχων γυναῖκα “having a wife”, the childlessness being expressed by the former in καὶ μὴ ἀφῇ τέκνον “and not leave a child”, and by the latter in xo οὗτος ἄτεκνος ὠποϑάνῃ “and he die childless”. They all three omit the next clause which refers to the wife, and proceed to tell what the husband’s brother had to do, Mark and Luke expressing it in the same words, ἕνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα “that his brother should take the wife”; all ending with the additional clause xai ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ “and raise up seed to his bro- ther”, (Matt. using the form ἀναστήσει “shall raise up”, to fit into the context) as the ground of the injunction. Comp. above in Matt. and Mark for more remarks. 80 Acts II. 17—21. [ !°rotr6 ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου] ἹΤΈσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὃ ϑεός, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οὗ υἱοὶ ὑμῶν καὶ αἱ ϑυγα- τέρες ὑμῶν, καὶ οὗ νεανί- σκοι ὑμῶν ὁράσεις ὄψονται, καὶ οὗ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασϑήσον- ται: ᾿ϑκαὶ γε ἐπὶ τοὺς δού- λους μου καὶ ἐπὶ τὰς δού- λας μου ἐν ταῖς ἡμέραις ἐκδίναις ἐχχεῶ ἀπὸ τοῦ πνεύματός μου, καὶ προ- φητεύσουσιν. ᾿ϑκαὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ. *°6 ἥλιος μετα- στραφήσεται εἰς σκότος, καὶ ἡ σελήνη εἰς αἷμα, πρὶν ἤ ἐλϑεῖν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ. 3 ἱκαὶ ἔσται πᾶς ὅς ἐὰν ἐπικαλέση- ται τὸ ὄνομα κυρίου σωϑή- σεταῖ. 17. eorae cD cop sah ἐμ Ir Hil Aug Rebapt ap YEP Hs Ln καε eo. | ev τ. ε. ἡμ. B sah μετα tavra, Caltarm Cyr hrs Const Thph? μετ. taut. ev τ. ε. nu | οϑεος CA BCI al pl cop sah syr ete. Thph?... DE al! vg Thph! (vdtr) Ir ἯΙ al χυρίος.. 41. mg Chr κυρ. ο &. | D* ΒΓ πάσας σαρκας | τὕὉμων br (om 1005) et sec (om C).. D Hil Hier Rebapt ap C yp avtwyv; iidem (sed tacet Hil) om vp. tert, item (et ΟΕ; sed tacent Hil Hier) quart | ἐνυπνίοις (Gb Sz) cABCD** h al fere30...¢ evummacE al pm ete. (om D*gr). 18. ye... D*deyw|D Rebapt ap Cyp Hier om ev τ. yu. ex., item xae προφῆητ, Aets 11. 17—21. TABLE Ο1Π.2.2.8. (1) Joel. I. 28—32, 28 χαὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύμα- τός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οὗ Viol ὑμῶν καὶ αἱ ϑυγατέρες ὑμῶν, καὶ οὗ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασϑή- καὶ οὗ νεανίσκοι ὑμῶν ὁράσεις ὄψονται" > “καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας ἐν ταῖς ἡμέ- σονται, ραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου: "καὶ δώσω τέρατα ἐν οὐρανῷ, καὶ ἐπὶ ~ ~ rt τῆς γῆς αἷμα καὶ πυρ καὶ > ὃ ~ 3 1 c yA ἀτμίδα καπνοῦ: 3 ὸ ἥλιος μετασταφήσεται εἰς σκύτος καὶ ἡ σελήνη εἰς αἷμα, πιρὲν ἐλϑεῖν τὴν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ. 32 ἧς ἀν ἢ ἂν ἊΝ > καὶ ἔσται πᾶς ὅς ἂν ἐπι- καλέσηται τὸ ὄνομα κυρίου σωϑήσεται. 28. Alex. MS. Compl. Ed. et mu al om καὲ ante ἐχχεω { εἐνυπνια.. ἐνυπνίοις. Alex. MS. 29. xcee exe tous ... Alex. MS. Compl. Ed. et mu al read καὶ ye ἐπι Tous | mov deest in Compl. Ed. δουλας... Alex. MS. et Ald. Ed. δουλας μου] «ἃ f. many copies add. {17} προφητευσοῦσε. 30. dwow ... Ed. Rom. dwowoe Ed. Ald. δωσουσε | ev ovg ... Alex. MS, Comp Ed. et mu al ev τῷ ove. Some as Barb. MS. add ava | καὶ ἐπι τῆς γῆς... + Many copies as Barb. MS. read καὶ σηήμεία ἐπι της YS HATO | 31. πριν.. ad ἡ. (Table C.ITI.a.2.a. Joel Ill. 1—5. JEWS TMS 1 siva-53->y ΤΩΝ oma) OD 32 ND) pon mys ὈΘΌΡΙ sy’) niin ὈΞΎ ΓΞ. τον. Dyan" =by') on’)? meng Ow. mina mn? 2 ΓΥΥΩΝ ΡΩΝ vasa) ΟΞ ΕΝ wy nin we) DF nn Wn yp wouint nim py ΝΞ Ed on δ mae τὰ ὙΠ] ban min. ows sp) “Ww pb 6) '21 178 Καὶ. d) pny 80 K. pay 17K. e) »==126. 150K. f)+ 93K. g)=72K. + in al. "2. Table-C.1iI.a.2.a.] 19. A al? sah syr ar® om avw (item κάτω syr ar®) | ἢ OM asua USque κασνοῦυ. 20. D* μεταοτρεφεται | 7 cB al fere omn Chr al... Ln om ἤ (Gb°) cACDE 13. | ἡμερῶν CBD ...¢ τὴν nu. cA CE al ut vdtr omn Chr al | D om zeae exe. 21. oc εαν CBE al... ς Ln ος αν cACD al pler Chr al | D* του κυρ. [16 0Π15 is that which was spoken by the prophet Joel;] !7And it shall come to pass in the last days, saith GOD, I will pour out of my spirit upon all flesh; and your sons and your daughters shall pro- phesy, and your young men shall see visions, and your old men shall dream dreams: !8And on my ser- vants and on my _ hand- maidens I will pour out in those days of my Spirit; and they shall prophesy: 19And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: 20The sun shall be turned into darkness, and the moon into blood, before that great and not- able day of the Lord come; 21And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts II. 17—21. 28And it shall come to pass after these things, “that Iwill pour out of my spirit upon all flesh: and your sons and your daugh- ters shall prophesy, and your old men shall dream dreams, and your young men shall see visions: 29And on my servants and on my handmaidens in those days will I pour out of my spirit. 30And I will shew wonders in heaven, and upon the earth; blood, and fire, and vapour of smoke: 3!The sun shall be turned into darkness, and the moon into blood, before that greatand fnot- able day of the Lord come. 32And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. *Gr. and, + or, glorious, 81 1And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young’ men shall see vi- sions: 2And also upon the servants and upon the handmaids in those days will | pour out my spirit. 3And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. 4The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come. And it shall . come to pass, that who- soever shall call on the name of the LORD shall be delivered. It may be said that this is a long Quotation from the LXX, to which, excepting a few deviations and these unimportant, it shows a wonderful similarity. The LXX, again, is a pretty exact translation of the Hebrew, so that where the writer departs from the one, he usually does so from the other also. Let us now note these points of divergence. }2-"7T8, in the LXX peta ταῦτα “after these things”, or “thereafter”, is rendered by ἐν ταῖς ἐσχάταις ἡμέραις “in the last days”, which may be accounted the apostolic interpretation of the expression, and as explaining the time to which the original points. Comp. Is. II. 2. BY MIND, in the LXX ὅτε ἔσταε ἐν ταῖς ἐσχάταις qucoges “and it shall be in the end of the days’, i. 6. in the last days. λέγεε ὁ edg “saith GOD” is next 6 82 Acts 11, 17—21. [Table C.IIl.a.2.a. inserted, though not occurring in the original here, but at ch. I. 12 is found nim? ON3 ΠΩΣ 03) “and also now saith Jehovah”, in the LXX καὶ νῦν λέγει κυρέος ὁ ϑεὸς ὑμῶν, from which it may have been borrowed. It is a prophetic phrase found so often in Ezekiel, con- stantly in Jeremiah, and in Isaiah less frequently. Acts follows the Heb. in having for 7)5U/8 ἐκχεῶ “I will pour out”, where the LXX prefixes καὶ “and”, which, however, is omitted in Alex. MS. Compl. Ed. and many others; but it renders ὙΠ δὲ “my spirit” with the LXX ἀπὸ τοῦ πνεύματός μου “ol my spirit.” The two last clauses of ver. 17 are transposed in the Acts, which is not found in any copy of the LXX., the Heb. order being here always followed. The original begins ver. 2 with 03) “and even”, marking intensity, and the extent of GOD’s goodness in the giit of His ‘Spirit reaching unto men-and maid-servants, which idea is fully brought out in the xae ye of Acts, but in the LXX it is merely an additive one καὶ. The original says ΓΙ ΠΞ ΤΣ δ) Ody my “upon men-servants and maidens”, which is restricted in the LXX ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας “upon my men-servants and upon the maidens”; and in the Acts by having mov after δουλὰς also, “my maidens.” καὶ προφητεύσουσεν “and they shall prophesy” is read, at the end of ver. 18, as the effect of the outpouring of the Spirit in this last case, although no corresponding expression occurs in the original; yet it is evidently to be gathered from the mention of the same effect as following the out-pouring on all flesh, in the case of “the sons and daughters” in ver. 17. “The heaven” and “the earth” are contrasted in the New Test. by cvo “above” being added to the former, and xatw “below” to the latter. Also GOD is represented as saying δώσω τέρατα ἐν τῷ ov- ρανῷ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω “I will give wonders in the heaven above and signs on the earth below”, whilst in the original Ona “wonders” are to be exhibited in both. The next last verse tells of the wonders to be displayed in the heayen, since it speaks of “the sun” and “the moon”, and it may be concluded that the end of the preceding verse refers to the signs on the earth, unless these also are to be regarded as “wonders in the heaven”, and then, “signs on the earth” will be merely an explanatory phrase, meaning that “the wonders” visible “in the heavens above” will be regarded by those “upon the earth below” as “signs” of the times. ‘he expression at the end of ver. 3. jWY M)VH, which is found elsewhere only in Cant. IL. 6 [WY MVD, written defectively 724) in many MSS., is rendered ἀτμέδα καπνοῦ in both the LXX and Acts, The Heb. word is taken to mean “pillars”, as coming from the root 72 which prob. signified to be or stand erect. With this compare the Talmudic use of 98 to rise in a column, as smoke. The ex- Table C.II1.a.2.a.] Acts II. 17—21, 83 pression is poet. for the common one WY Woy Judg. XX. 40. In the LXX of Cant. III. 6. it is rendered στελέχη καπνοῦ “trunks (or stems) of smoke”, and of Joel, as above, ὠἀτμέδα καπνοῦ “vapour of smoke”; and correspondingly in the Vulgate by virgulae and vaporem. καπνὸς and ἀτμὸς differ in this, that the former means “smoke of burning wood”, and the latter, “vapour of boiling water”, from which comes ἀτμὶς properly “steam”; so that ἀτμέδα καπνοῦ would contain a reference to both, and departs from the original only in not giving the form as that of columns or pillars, straight like the palm-tree and expanded at top. 6* 84 Acts XIII. 22. = > , [ᾧ καὶ εἶπεν μαρτυρήσας] Εὗρον Δαυὶδ τὸν τοῦ ᾽1εσ- σαί, ἄνδρα κατὰ τὴν καρ- δίαν μου, ὅς ποιήσει πάντα τὰ ϑελήματά μου. E yveov | D 84 τον vor Teoour | E om ανδρα (om B) %. T.'%, μον OC. [to whom also he gave testimony, and said,]’ I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. Acts XIII. 22. TABLE C.II.0.a. (1) Ps. LXXXVIII. 21. εὗρον Δαυὶδ τὸν δοῦλόν μου, 1 Kings XIII. 14. ζητήσει κύριος ἑαυτῷ ἂν- Fownoy κατὰ τὴν καρδίαν αὐτοῦ. κυρ. ecu. ... Compl. Ed. αὐτῳ κυρ. ανϑρωπον ... avdon Arm. 1, Arm. ed., Georg. 217 have found David my servant. 14The Lord will seek for Himself a man after His own heart. [Table 0.111.0.8. Ps. UXXXIK, οἱ 12 V7 NBD 1 Sam. XIII. 14. 12293 wrN 158) MIMD wpa g) = 30 K.s5 187; 71ap.K. (20) I have found David my servant. '4The LORD hath sought him a man after his own heart. This verse “presents a singular compound of several places in the Old Testament.” It begins with an extract from Ps. LXXXIX. 21 (Sept. LXXXYVIII. 21.) “I have found David’; but, instead of con tinuing with 12) τὸν dovdoy mov “my servant”, and showing his rela- ἢ tion to GOD, it turns to point out his human relationship τὸν τοῦ ]εσσαε “the son of Jesse.” See 1 Sam. XVI. 11—13. Recourse is then had to 1 Sam. XIU. 14. where it is said “the Lord hath sought him {2292 YX ἀνϑρωώπον κατὰ τὴν χαρδιαν αὐτοῦ “a man after his heart”; and, as the Lord did not seek without finding, it would, by repre- senting Him as the speaker, be “I, the Lord, have found me a man after my heart”, the last part of which is copied in the Acts, as descriptive of David, to whom it was first applied. From verses 13—14, we learn that Saul had not kept the com- mandments, which the Lord had enjoined on him— that, since he had done so, his authority over Israel should not continue, but that, if he had done otherwise, it would have been established for ever. Now let us reverse this process. Instead of Saul, the Lord made choice of David, to whom he addresses these words (II. Sam. VII. 16) “thine house and thy kingdom shall be established for ever”; from which it is inferrible that he kept the commandments of the Lord. If the Lord were represented prospectively speaking of David, with regard to this, He might say “who shall keep my commandments”, which is the same as what is said in Acts 6¢ ποιήσεε πάντα τὰ ϑελήματά μου “who shall do all my wills or desires”, these being expressed in his commandments. See especially 1 Kings II. 14. This final clause is seen to be additional, yet derivable from the remaining words of the verse, Table C.III.0.a.] Rom. XI. 8. [καϑὼς γέγραπται] Ἔδω- κεν αὐτοῖς ὃ ϑεὸς πνεῦμα κατανύξεως, ὀφϑαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας. [(According as it is writ- ten, | GOD hath given them the spirit of *slumber, eyes that they should not see, and ears that they should not hear;) unto this day. * @ or, remorse. Rom. XI. 8. (2) Deut. XXIX, 4. καὶ οὐκ ἔδωκε κύριος ὃ ϑεὸς ὑμῖν καρδίαν εἰδέναι καὶ ὀφϑαλμοὺς βλέπειν καὶ ὦτα ἀκούειν ἕως τῆς ἡμέρας ταύτης. του βλεπεῖν Alex. MS. ... καὶ τὰ wta Alex. MS. Is. XXIX. 10. ὅτι πεπότικεν ὑμᾶς κύριος πνεύματι κατανύξεως καὶ καμμύσει τοὺς ὀφϑαλμοὺς αὐτῶν. 4Yet the Lord GOD hath not given you a heart to know, and eyes to see, and ears to hear, unto this day. 10For the Lord hath made you drink the spirit of deep sleep, and he shall close their eyes. 85 Deut. XXIX. 3. 39!) 022 AIM JOIN?) missy? os) nyt on] wy yw? ony) mn i) = 129K. k) y= 104 Κα. 1) pay: 185 K. Is, XXIX. 10. mim ΞΟ») PIMP “Ay D3 TIA 4 z)~ 30 K,. ee αὐ οὐ the Lord hath not given you an heart to per- ceive, and eyes to see, and ears to hear, unto this day. 10For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes. On this Quotation Dr. Davidson remarks: (in Sac. Herm. p. 408) “This citation seems to have been taken from two parallel passages viz. Is. XXIX. 10 and Deut. XXIX. 4 (3). Some words are taken from the one, and some from the other, though, properly speaking, the latter of the two passages should be quoted. In consequence of this confusion, the ancients were accustomed to affirm, that the passage is not a citation from the Old Testament. So Origen and many others.” In both the originals to which it is referred, it is written as addressed to the Israelites; but Paul, as he did not deliver it to them, wrote it as spoken of them, and hence the change from the second to the third person—from “you” to “them.” The first clause seems to be compounded from the two. Deut. reads: “the Lord GOD gave not to you a heart to know, and eyes to see, and ears to hear”;—and Isaiah: “The Lord hath poured upon you the spirit of deep sleep, and shut up your eyes.” “The spirit of deep sleep (or insensibility)’ πνεῦμα κατανύξεως is taken from Isaiah; but instead of being preceded by “the Lord hath poured upon you”, (in the Sept. πεπότικεν ὑμᾶς κύριος) recourse seems to have been had to Deut., which is read affirmatively: ἔδωκε κύριος ὁ ϑεὸς ὑμῖν, or as Paul has it ἔδωκεν αὐτοῖς ὁ ϑεὸς “GOD gave them.” : The remainder in Rom. is ὀφϑαλμοὺς τοῦ μὴ βλέπειν, καὶ ὦτα τοῦ uy ἀκούειν “(GOD gave them) eyes for not seeing, (i. 6. but not for seeing, or wherewith they could not see,) and ears for not hearing, (i. e. but not for hearing, or wherewith they could not hear).” A person, who, when awake, has the organs of seeing and hearing perfect, has these same organs as perfect during sleep. In the former state, his 86 Rom. XI. 8. [Table 0.Π1.0.ἃ. mind, acting through them, receives impressions from external objects, but in the latter, no impressions are generally conveyed through them, so that, in that state, it would be nearly the same thing, were these organs awanting. Ps. XCIV. 9 reads: “He that planted the ear, shall he not hear? He that formed the eye, shall he not see?” where GOD is said to have given eyes and ears to men.” — Now, let us recur to Deut., and learn what is there said. “GOD gave not to you.. eyes to see and ears to hear”, which, that it may not contradict the Psalm, can only mean, “GOD gave you eyes, but not eyes for seeing, and ears, but not ears for hearing”, a statement precisely the same as Paul gives. Just as we saw the sleeping man’s eyes and ears to be useless, so the Israelites might put themselves into a condition, where their spiritual eyes and ears, which GOD had given them, would be useless, and when it could be said that GOD had given them eyes not fitted for seeing, and ears not fitted for hearing. See Is. VIL. 9—10, and the passages where it is quoted. TABLE D contains the Quotations in the New Testament, which differ from the Original Hebrew Text, but agree with the Septuagint Version, which of course also varies from the original. Such a Table is found divisible into two parts D.s, containing those passages, wherein the same arrangement of words is followed in the New Testament and the Septuagint; and D.d, those wherein the words occur in a Slightly different order. The Difference from the Heb. may be I. in Words; or I. in ἘΠ ΠῚ: or III. in Both. Hence Table D would be divided ht three parts cor- respondingly. Table D.I; Table D.01;.& Table D.III. And, as .the Difference in Words may have reference to the rendering (1); to the omission (0); and to the addition thereof (a), Table D.I. would be subdivided into corresponding parts: Table D.Lr; Table D.Lo; Table D.I.a; or combinations thereof. Also, as the Difference in Clauses may have respect to their position, as (1) introductory; (2) intermediate; and (3) final, Table D.IL. would also be broken up into Table D.II.1; Table D.II.2; Table D.II.3 to correspond; and the letters, r, 0, & a would intimate about the render- ing, omission and addition thereof. Similarly would there be subdivisions of Table D.III. TABLE D.s.Lr. (1) Matt. IV. 7. Deut. VI. 16. Deut. VI. 16. [Πάλιν γέγφαπται] Οὐκ οὐκ ἐκπειράσεις κύριον o> oN ony Dn xd ἐχπειράσεις κύριον τὸν Hedy τὸν ϑεόν σου, : cM fae dapat ea σου. οὐκ exzeconoers (LS al -onc) ...D ov πειρασεις. [It is ἘΠ again] Thou Thou shalt not tempt the Ye shall not tempt the shalt not tempt the Lord Lord thy GOD. LORD your GOD. thy GOD. The Heb. reads in the plural 1039 and DIN, rendered by the singular ἐκπειράσεις and τὸν ϑεόν cov in the Sept., sain Matt. also gives. The next part of the verse has also the verb plural in Heb. OM Di which the LXX. follows in Vat. ἐξεπεεράσατε or Alex. ἐξεπεερασασϑε. 88 Matt. XIII. 14—15. [καὶ ἀναπληροῦται αὐ- τοῖς ἡ προφητεία Ἡσαΐου ἡ λέγουσα] “Axo; ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέ- ποντες βλέψετε καὶ οὐ μὴ Wyte. ᾿δἐπαχύνϑη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, nal τοῖς ὠσὶν βαρέως ἤκου- σαν, καὶ τοὺς ὀφϑαλμοὺς αὐτῶν ἐκάμμυσαν' μή TLOTE ἔδωσιν τοῖς ὀφϑαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς. 14. ακουσετε et βλεψετε ΘΒΟΌΚΊΘΧ ΓΖ ete. Or2Eus?2 οἷς, ... EFGMUV al m azov- onte (B* axovoare) et βλε- ψητε. | ἐδητε... Χ al dere. 15. Ln wow [αὐτω»] eC it edd | συνωσιν (ita et ¢ 1550 ς᾽ 1624, 1653) cBDEFGKLM SUVXE: A ete... C συνείωσιν minuse, owvewoe (Gb' Sz) | ae τ cBCDLMSUX TA ete... EFGKV al m ἐπε- στρεψοῦσιν | τασομαε (Gb!) cBCDE*FGLMSVr'4™ al pm εἰς caownae CE*™*KUXA. {[t4And in them is ful- filled the prophecy of Esaias, which saith,] By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive; ‘For this people’s heart is waxed gross, and f¢heir ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with ‘Aeir ears, and should understand with their heart, and should be converted and I should heal them. . Matt. XIII. 14—15. (2) Is. VI. 9—10. Anon ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἔδητε. 10 ἐπαχύνϑη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκου- σαν, καὶ τοὺς ὀφϑαλμοὺς ἐκάμμυσαν, μή ποτε ἔδωσι τοῖς ὀφϑαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσε, καὶ τῇ καρ- Ola συνῶσι καὶ ἐπιστρέ- woo, καὶ ἰάσομαι αὐτούς. 9. axovonte Alex. MS. 10. οφϑαλμ. αὐτων Alex. MS: et al. Ald. et Compl. Edd. 9By hearing ye shall hear, and not understand; and seeing ye shall see, and not perceive; 1°For the heart of this people is be- come gross, and *their ears are dull of hearing, and their eyes they closed; lest they should see with their eyes, and hear with their ears, and understand with “Heir heart, and should tbe converted, and I should heal them * Gr. they heard heavily with their ears, { Gr, con- vert, -ap.R. [Table D.s.Lr. Is. VI. 9—10. san) -oyN') prow yaw sytn~yy") ἩΝῚ eh") min?) oynyy-ads) yawn yw yp) 72 PIN’) PIN PVD ΠΝ aw) par) 13253) yaw? Yo NBT) Ὁ = 109 K. u) iwyn 4 K. ὁ τι 109 Κ΄ x)= 72K. ν + ynr 107K. z)= 224K. a) y= 109K. Ὁ) 2) 17. 76. 80. 93. 96. 107. 150. 180. 182. 223. 245. 294. 384; 95. 177 a p. K. 1 A. 248, 266. 562. 592.-594. 715; 1. in textu, 20. 230.419. 656, 737. c) p>» 80 K. 9Hear ye ‘indeed, but understand not; and see ye tindeed, but perceive not. 1°Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and under- stand with their heart, and convert, and be healed. * or in hearing &e., or, without ceasing &e. Heb. Hear ye in hearing &e. ἵ or 4 in seeing. Here Matt. and the LXX. agree, excepting that the latter puts αὐτῶν after ὠσὶν, whereas Matt. puts it after ὀφϑιαλμοὺς; but Lach- mann brackets αὐτῶν after some read αὐτῶν, all as noted above. ὠσὶν: and in the LXX. after ὀφϑαλμοὺς Table D.s.Lr.] Matt. XIII, 14—15. 89 The LXX. also reads συνῶσι, which Tischendorf has adopted in Ed. Sept. N. T. and, as shown above, ¢ ed. 1550, ¢* 1624,—33 Gb Ln 1. 6. Griesbach and Lachmann give. Also, for seacowae of the LXX. which Tisch. follows in Matt., ¢ has εασωμαᾶε; and hence the rendering: “and I should heal them”, which should be: “and I shall heal them.” And similarly, if ἐπεστρέψουσε be read, it will be translated: “and they shall turn”, 1. e. be converted. Between Matt. and the original, the variations lie in this, that what is expressed in the latter in the imperative, is in the former changed into the future in the first verse, and the aorist in the next. Thus pyaw 32Y “to hear hear ye”, where, the inf. standing a/ter the finite verb, such a connection generally indicates continued action, so that here the meaning is: “hear ye on continually”, Matt. renders by ὠκοῃ ἀκούσετε “ye shall hear by hearing”; and so of the other. Again: min Cyn n-2? }OW “make thou fat the heart of this people”, metaph. of the heart, as wrapped in fat, and so made dull and callous to the prophet’s words, is rendered iy Matt. ἐπαχύνϑη yao ἡ xaodta τοῦ λαοῦ τούτου: “for the heart of this people is fattened”, lit. thickened, i. e. metaph. rendered stupid. And similarly of the other two. Now, the command being issued by GOD renders the accomplishment cer- tain, so that it may be aptly expressed, as in the former instances by the future, since yet, but surely to happen; and as in the latter by the present (properly the aorist), the effect having already, as it were, taken place, and, as preparatory to the end in view, and accounting for what is said before, being suitably introduced by yee “for.” It is known that the imperative and the future are closely related. So Gesenius says in Heb. Gr. § 127. 1. The Imperative “is employed especially in strong assurances (comp. thou shalt have it, which expresses both a command and a promise;) and hence in prophetic declarations as Is. 6. 10, thou shalt make the heart of this people hard, for, thou wilt make...In all these cases the use of the Imp. approaches very near to that of the Fut., which may either precede or follow it in the same signification.” The following expressions, denoting the effect intended, read in the end of the verse, differ in the two passages. In Matt. it is said: καὶ τῇ καρδέῳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς “and understand with the heart, and return, and I shall heal them.” In Is. Ὁ NBT) AWA 1.3) {221 “and their heart understand, and return (i. e. be renewed), and he (GOD) heal them”, (i. e. pardon and forgive them). But it is noted above that many copies read 12 252), correspondingly with the two preceding clauses, which would alter the translation to: “and with their heart understand.” I gave: “he (GOD) heal”, according to the rendering of Gesenius; but I would incline to regard the verb as unipersonal and Paribas “and there be healing to them”, like WY lit. it is strait to me’, “I am in a strait”, Ps. 31. 10; > on αὐ 90 Luke IV. 12; Acts II. 25—28. [Table D.s.Lr. is warm to him’ “he is made warm, gets warmth. 1 Kgs. 1. 1; yet, as the healing would come from Jehovah, the two forms are equi- yalent, the one bringing more prominently out the deed, the other, the agent, agreeably to which Matt. says: ἑάσομαε: “I shall heal.” Luke IV. 12. [εἴρηται] Οὐκ ἐκπειράσεις κύριον τὸν ϑεόν σου. [It is said,] Thou shalt not tempt the Lord thy GOD. (3) Deut. VI. 16. οὐκ ἐκπειράσεις κύριον τὸν ϑεόν σου, Thou shalt not tempt the Lord thy GOD. Deut. VI. 16. Dos MIM My ἸΘ ΝΟ Ye shall not tempt the LORD your GOD. For any remarks see on Matt. IV. 7, p. 88 with which Luke agrees. Acts II. 25—28. [*5Aarvid γὰρ λέγει εἰς αὐτόν] Προορώμην τὸν κύ- ριον ἐνώπιόν μου διὰ παν- τός, ὅτι ἐκ δεξιῶν μου ἐστίν, ἵνα μὴ σαλευϑῶ. 59 διὰ τοῦτο ηὐφράνϑη μου ἣ καρ- δία καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπὶ ἐλπίδι, 21ὅτι οὐκ ἐγκα- ταλείψεις τὴν ψυχήν μου εἰς ἅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφϑοράν. 2ϑέγνώρισάς μοι ὁδοὺς ζωῆς, πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου. 25. προορωμὴν CAB*CDE ete. ..c προωρωμὴν cB** al pl| D syr (om ἐνωστ. μ' .) ar® τ. κυρ. nov (non Chr al Ir Fulg). 26. ηὐφρ. cABCDE al Clem... ¢ εὐφρ. cm ΡΠ} μου ῃ καρδ. cB Clem ...¢ Ln ἡ z. μι CACDE al ut vdtr omn | ex cAF al pler.. CD eg. 27. αδὴν (Gb) cABCD 4120 Clem Thphi-2. ...¢ adov cE al pl Or Chr. 28. D*gr γνωρίσας | A* (vdtr) al! evggoovrny. (25For David speaketh concerning him,] I foresaw the Lord always before my face, for He is on my right hand, that I should not be moved: 2°Therefore did my heart rejoice, and my tongue was glad; more- over also my flesh shall (4) Ps. XV. 8—11. ϑπροωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευϑῶ. ὃ διὰ τοῦτο ηὐφράνϑη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι. τοῦτο οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ἅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφϑοράν. ᾿' ἐγνώρισάς μοι ὁδοὺς ζωῆς: πληρώσεις me εὐφροσύνης μετὰ τοῦ προςώπου σου. re 8. προορώμην Alex. MS, for προωρ. 9. εὐφράνϑη for yug. 10. εἰς adov Alex. MS. for -δην. 11. εὐφροσυνην Alex. MS. for -νῆς. 81 foresaw the Lord al- ways before my face; for He is on my right hand, thatI should not be moved; ‘therefore my heart re- joiced, and my tongue was glad; moreover also my flesh shall rest in hope: Ps. XVI. S—11. san aa? ΠῚ» ὮΝ)" 259 ΟΥ̓ >2°) OD maa 58) 137) ney’) :me2? eA WIN Ἡ Έ) 5) AIYM-ND 1510 STON) ἹΡΌΝ 5.) OWN? NA snow nie") minnow yr") OMA ΠΝ Ἴ)5 ΠΝ") ἃ) "τῷ 272 K. e) 5s 16; 131° a p. K. e) '™» 157 K. f)~ 148 K. g) + mysd 245K. h) aby 1. 2. 40. 93. 131. 156. 158. 180. 228; 130 f. 224 ex. ce K. 244, 867; 31. 758. 829. 804 a p. 32. 645 ex. eR, i) tron plurimi Καὶ. et R. Ed. ant. Masora etiam notat ᾽ν νην, k) wad 37. 39 Καὶ 1) paw 73 f.K. m) = 650 B. K. 81 have set the LORD always before me: because He is at τοῦ right hand, I shall not be moved. *There- fore my heart is glad, and my glory rejoiceth: my flesh also shall *rest in hope. 10For thou wilt not Table D.s.Lr.] rest in hope; 27Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. ?8Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. Acts II. 25—2s, ‘because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 1!Thou hast made known to me the ways of life; Thou shalt make me full of joy with thy countenance. Ye 91 leave my soul in hell; neither wilt thou suffer thine Holy One to see cor- ruption. t!Thou wilt shew me the path of life: in thy presence 7s fulness of joy. * @ Heb. dwell confidently. The variations here from the original are the following. In ver. 8 705 mim omw “I set the Lord for my front”, or in front of me, is rendered by προορώμην τὸν κύριον ἐνώπιόν μου “1 foresaw the Lord my fronter”, or in my sight; but the latter is evidently the consequent of the former. pyax~52 0 1D “because (he is) at my right hand, (therefore) I shall not be moved”, where the latter is the conclusion of the former, and describes the state of the speaker, is given 8.5: ὅτε ἐκ δεξιῶν μου ἐστιν ive μὴ σαλευϑῶ, “because he is at my right hand in order that I may not be moved”, as if the latter were the purpose of the former. And yet there is no radical difference, the conclusion drawn readily suggesting the purpose, which is the form of expression in Acts. zal ἠγαλλιάσαξο ἡ γλῶσσα μου “and my tongue prided itself”, in ver 26, is found for "25 33) “and my glory exulted”, but the glory of any one is a poetical expression for the mind, heart, as the noblest part of man; (see Gen. XLIX. 6; Ps. VII. 6) the parallelism here being 25 “my heart”; also, as the heart is the seat of the affections, it may be taken for that which gives utterance thereto, that is, the tongue, (see Ps. XXX. 13; CVIII. 2) so that the two expressions harmonize. δεν “for sheol”, i. 6. to be at his disposal, where sheol would be treated as a person, which is sometimes done, (see Ps. XLIX. 16; Hos. XIII. 14,) would be best rendered by εἰς ¢dov, which is the reading adopted in ¢, whereas the other εἰς ὥδην regards it as a place, and so it is generally viewed. In regard to the reading Pron we believe the singular 770% to be the correct one, not only because the rendering is τὸν ὅσιόν cov “thy holy one”, but since it is found “in 263 MSS., and all the ancient versions have the sing. form.” David- son’s Introd. to O. T. p. 135. It is noted above “770M plurime K. et R. Edd. ant. Masora etiam notat “ 17.” Lastly, πληρώσεις μὲ εὐφρο- σύνης μετὰ τοῦ προσώπου cov “thou wilt fill me with gladness with thy face”, or in thy presence, is found for 7PJB“AN MINDY yaw “satiety of gladnesses ἐς with thy face”, the anticipated result being put for what could produce it, and the objective havimg become subjective and personal, i. 6. the abundance of gladnesses, instead of being spoken of as to their Jocality, is mentioned as to be applied by one person to another, in fact transferred as far as the other can hold: “thou wilt fill me.” 92 Acts VIII. 32—33, [ἡ δὲ περιοχὴ τῆς γρα- φῆς ἣν ἀνεγένωσκεν ἦν αὕτη] Ὡς πρόβατον ἐπὶ σφαγὴν ἤχϑη, καὶ ὡς ἀμνὸς ἐναν- τίον τοῦ κείραντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ: 38ἐν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ ἤρϑη: τὴν δὲ γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἔρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. ΟΝ πείραντος cACEGH al fere 20 Ign Chr Chron... ¢ Ln -ροντὸς cB al ἐ Or Cyr hrs Thph | ovr... GH al mu οὗτος. 33. αὐτου pr cCEGH al ut vdtr fere omn vy fere omn Chr Oee Thph... Ln om cAB alt vg (Ir om ev ry usque yo dn) | de CEGH al ut vdtr omn tol cop arr Chr al Ir.. Ln om cABC vg sah syrP (syr aeth ef). 32. [The place of the scripture which he read was this,] He was led as a sheep to the slaughter; and like a lamb dumb be- fore his shearer, so opened* he not his mouth: 33. In his humiliation his judg- ment was taken away: and who shall declare his generation?+ for his life is taken from the earth. * Or rather, openeth. t Or, progeny. Acts VIII. 32—33. (5) 15. LIII. 7—8. ὡς πρόβατον ἐπὶ σφαγὴν ἤχϑη, καὶ ὡς ἀμνὸς ἐναν- τίον τοῦ κείροντος ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα. δὲν τῇ ταπεινώσει ἡ κρίσις αὐτοῦ ἤρϑη: τὴν γενεὰν αὖ- τοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. 7. εὐντίον. .. Compl. Ed. ἐμπροῦϑεν | κείροντος. -oavtos Alex. MS. and many others add αὐτὸν | in fine add αὐτου Alex and numer- ous other MSS. and so the Compl. et Ald. Edd. 8. ταπείνωσει many MSS. add αὐτου | τὴν γενεαν many insert de. 7. he was led as a sheep to the slaughter, and as a lamb before the shearer és dumb, so He openeth not His mouth. 8. In His humiliation His judgment was taken away; who shall declare His gene- ration*? for His life is taken from the earth: * Or, progeny. (Table D.s.Lr. Is. LUI. 7—8. bay mae2™) mw’ ΤΡ) ἈΝΉΡ) bana") ayy τυ θοῦ mmp? soy) “PNy) np pawn) 7123 ann) Ὁ Ὑπὸ OovVn pS 7m) ynsud 601 K. ἢ 307 K. 0) = 149K. p)i 250. 307K. 545.a p.R. 4) 5 =254K. r))= 145K. 440. 596ap.R. s) 7 195ap.K. t) nnw 187 K. 7. he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8. He was taken from pri- son and from judgment; and who shall declare his generation? for he was cut off out of the land of the living: 115 Quotation closely follows the LXX., differing from it only in adding αὐτὸν after κεέροντος, and αὐτοῦ after oroue and ταπεινώσει, which additions are found in some MSS. of the Sept., but it is seen whence they came. The following are Dr. Davidson’s explanatory remarks (Sac. Herm. pp. 390—1). “The departure from the Hebrew is considerable; and it has been affirmed that the New Testament writer does not give the sense of the original words. Among the multitudinous interpretations of the Hebrew words, that given by Dr. Henderson is the best. “Without restraint, and without a sentence he was taken away”, i. e. he had not the benefit of a formal trial, in which his innocence might have appeared; neither was there the semblance of a fair hearing of his Table D.s.1.r.]- Acts VIII. 32—33., 93 case before a judge and his accusers. On the contrary Pilate offered no restraint to the violent procedure of the Jews; nor did he pronounce a legal sentence upon the Saviour, but simply delivered him up to them to be treated as they pleased. In conformity with this inter- pretation is the rendering of the Septuagint Version, which Luke follows. “In humiliation his judgment was taken away”, i. e. in the midst of oppressive treatment, he was deprived of a fair trial, — his right was taken away, — no equity was shown him. That κρίσεις has this signification may be proved from Matt. XXIII. 23; Luke XI. 42. bewiD has the same meaning: see Deut. XXXII. 4; Gen. XVIII. 25; Jer. XXII. 15. Thus the sense of the Hebrew and the Greek is the same, although the words do not correspond.” In comparing the two clauses, while it is but right that the Hebrew, as found in the received text, should be taken for the origi- nal, it is no less right that the Greek version of the inspired Luke should, with all ingenuousness, be regarded as correctly conveying the original idea, quoted, though the words be, from the Sept., inasmuch as, had they not rightly rendered the passage, it is but reasonable to believe that they would have been exchanged for others more appropriate, of which having been done there are not wanting examples. Confessing this at the outset, the whole aim should be so to interpret each that both may mean the same thing, or to interpret each by the other, which, however, must be done, with all caution and honesty of purpose, avoiding rashness and forcing them to agree by twisting any word in either from its proper sense. Now, although the words in the one may not be found to corres- pond exactly with those in the other, i. 6. although every word of the Hebrew may not have been rendered by its synonym in the Greek, yet the main idea presented by the two clauses may not be other than the same. And, in the present instance, use also is to be made of the recorded facts, whereby was made manifest the fulfilment of the prophecy, which is to be interpreted so as to harmonize with them. Or, if this be asking too much, let the prophecy be inter- preted in any way whatever, and then let the facts, which are said to fulfil it, be seen to coincide with that meaning. But if they do not, one of two things must follow, either, the facts do not fulfil it, or the interpretation is incorrect. Now, if we find the same book giving, in different places, a prophecy and the account of its fulfilment, whether are we to suppose the statement of the facts or the inter- pretation right? And if the ‘statement be considered incorrect, may not the prophecy cease to be a prophecy, and thus involve the inter- pretation in its overthrow? not to mention the presumption attribut- able to any one who should séi// reckon his interpretation sound. Turning, then, first to the facts, what do we find them to be? That the Jewish rulers conspired to put Jesus to death (Matt, XXVI, 94 Acts VIII, 32—33. [Table D.s.Lr. 3—5), — that Judas Iscariot, one of his disciples, agreed with them to betray him (vers. 14—15), — that Jesus previously told his disciples of these facts (vers. 1,2, 21—25), — that the betrayal was accomplished just as had been preconcerted and foretold (vers. 47—50), — that he was thereafter brought before the Jewish rulers, apparently for the purpose of being tried, from which he did not shrink (John XVIIL 19—23), — that they, with the aim of putting him to death, sought out for witnesses, whose contradictory evidence, however, only showed them to be false (Mark XIV. 55, 56), that all hope of his being with even a show of law condemned was vanishing, when at length two more, false witnesses laid a charge against him, which, however, was not made use of, since the sentence: “guilty of death’ was pronounced against him, solely because the High Priest considered that blasphe- my had been spoken by him, when he confessed that he was “the Christ—the Son of GOD”, whereby as he said, there was no further need of witnesses! (vers. 57—64 Matt. XXVI. 60—66), — that they, having in their judgment found him, on the charge of blasphemy, “guilty of death”, brought him to Pilate the Governor, before whom they accused him of quite another crime, viz, that of “perverting the people, and forbidding to give tribute to Caesar” (Luke XXIII. 1, 2), — that Pilate declared “I, having examined him before you, have found no fault in this man, touching those things whereof ye accuse him” (ver. 14), — that he, willing to release Jesus, after having scourged him, was notwithstanding prevailed upon, by the clamours of the mob, instigated by the chief priests and scribes, to deliver him up to their will, before doing which he washed his hands as innocent of his blood, which they called down on themselves and children (vers. 16 —25; Matt. XXVIL. 15—25), and finally, that they crucified him (vers. 26, 35). Next, let us interpret the Greek version. But, before doing so, we would remark that the Evangelist Luke, who makes the Quotation in Acts, was well acquainted with these facts, and believed that they fulfilled the prophecy, so that we may expect them to correspond with his interpretation, and vice versa. ταπείνωσις means properly “an act, whereby any one is brought to the ground — made low”, i. e. humiliation, and hence, it is used to denote that “such is one’s con- dition”, i. 6. lowliness. xgcorg also refers to “an act, viz. that of se- parating”, and specially applies to that of a judge separating the one kind of evidence from the other, in order, by weighing them, to see whether it preponderates on the side of innocence or guilt; thus it denotes “the act of judging”, i. e. trial, and hence “the judgment itself”, i. 6. sentence, especially, punishment; also “right, or justice”, since the judge was bound to do what was just or conformable to law. a@ew primarily means “to raise in the air, to lift wp”, and hence, with the idea of carrying, “to take away, to remove.” The clause will therefore Table D.s.Lr.] Acts VIII. 3233. 95 be interpreted: “In his hunuliation his trial (or right) was taken away.” It was found that there was apparently a trial, — that there were judges before whom Jesus was arraigned, and witnesses to advance charges, — but the witnesses were false—proved not one charge, —and the judges were unjust — passed sentence of condemnation, although he was proved not guilty, so that there may be said to have been no trial, properly so called—only a mock one, and thus “was his trial taken away.” Again, “his right was taken away.” By the laws of the Jews two witnesses were necessary to make good any charge, but not so many could be found. It was on his own confession of being the Messiah that he was condemned, which would have been justly done, had he not been such, and the* question, whether or not he had given evidence that he was the Messiah, we should expect to have engaged their attention, as it was the only point to be settled. Instead, however, of doing this, we find them instantly assuming that he could not be such, and was therefore “guilty of death”, so that, the proof of his claim being passed, over unexamined, it could be said that “his right was taken away.” Moreover, according to Jewish law, he should, for, his alleged crime, have been punished with stoning (see Lev. XXIV. 10—16), as they did to Stephen (Acts VII. 59), but it was found that he was crucified, and hence the inference, that it could not have been for that crime; — that he was crucified under the authority of the Roman name, and hence the inference, that it must have been for some treasonable designs, whereas Pilate repeatedly declared “I find no fault in him.” Whilst his claim remained undisproved,— whilst he was declared not guilty, yet, for the former was he punished by the mode of the latter. From the beginning of their plotting for his death, on to his crucifixion was a series of acts of violence, so that ‘his humiliation”, which consisted therein, became synonymous with “oppression”, — “unjustifiable violation of personal liberty and life.” — “In his humiliation”, i. e. whilst they were using every foul endeavour to bring him down from his present to the lowest condition, viz of death, “his trial or right was taken away”, i. e. affairs came to climax, — their violence was rendered ungovernable, — no equity was shown him, and thereby was their end gained. Having now seen the agree- ment between the facts and Luke’s version of the prophecy, we cothe, lastly, to consider the original in the same way. The primary idea of the verb, from which ἽΝ) is derived, lying in surrounding, enclosing, such as, ΑΥ̓ΤῚ a fence or wall, it means, to close, to shut up; hence to hold backs hinder, restrain; and thus, the noun is applied to a shutting up, a closure: see Prov. XXX. 16. also, to a hindrance, restraint, oppression: see Ps. CVII. 39. ΘΙ). like xgvovg, refers not anly to the act of judging (Jer, XXX. 15), and the sentence of a judge (1 Kings HI. 28), especially of a sentence 96 Acts VIII. 32—33. [Table D.s.Lr. by which punishment is inflicted (Deut. XXI. 22), but also to right or justice, what is just and lawful (Jer. XXIL 15), especially what belongs 10 one by law, his right and privilege. The idea of taking with the . hand — laying hold of —lies at the root of mp», and thus it means simply to take, either what is offered, i.e. to receive (1 Sam. ΧΗ, 8,), or what is not, whether without force or violence (Gen. 11. 15), or therewith, i. e. seize upon, capture (Numb. XXI. 25), and, with the idea of carrying, to take away (Gen. XIV. 12; Ps. XXXI. 14). The per- son, place, or thing from whom or which any thing or person is taken, is put with }) (Gen. XXII. 13; XLV. 19; Job. XXVIII. 2; 2 Kings II. 10). The clause will thus be translated: “From restraint and from judg- ment (or justice) was he taken away.” Although Ὁ put without a preceding verb implies distance, or absence from any place or thing, i. e. far from — away from — and hence 1. q. without (see Job XI. 15), yet I prefer giving to it its usual signification when connected with a verb denoting removing, i. e. that of receding or departing from. “From judgment (or justice) was he taken away.” When one is taken away from a thing which benefits him, he may be said to be deprived of its benefit, so that, as a fair hearing, in which justice might have been done, would have been beneficial to Jesus, his being taken away therefrom may be regarded as synonymous with his being deprived of its benefits. Such is the meaning 1 attach to this part of the prophecy, with which the facts are found to correspond. Also, as it comes to the same thing whether one is taken from (or deprived of) a thing, or a thing is taken from one, the result being the same, viz. that it is no longer in his power,—is beyond his reach, it is seen that the original and the version agree. Again, “From restraint was he taken away”, 1. e. he was deprived of restraint. What should have acted in his favour as a check on their proceedings was rendered by them of none effect. What should have prevented them from getting possession of him was in violence dis- regarded and overthrown. Although surrounded by a defence, yet was he seized and dragged therefrom. This I believe to be a correct meaning of the original. “Let us now appeal to the facts, a few of which have been reserved for this place. When the Jewish rulers conspired against him to kill him, they wished ‘to take him, but said they: “not in the feast-day, lest there be an uproar among the people” (Matt. XXVI. 4, 5,), “for they feared the people” (adds Luke XXII. 2). That was one of the restraints upon them. When he was seized by their emissaries with Judas at their head, it was in a retired spot, and during night (John XVIII. 1—3). He appeals to them, if they dared have done it by day and in public (Luke XXII. 52—53). When he was being tried, the witnesses proved nothing against him (Mark XIV. 55—59), and his own claim to the Messiahship ought to have been disproved, before he was declared “guilty of death” (Matt, ΧΧΥΙ, Table D.s.Lr.] Acts XXVIII. 26—27. 97 63—66). In justice to him these should have restrained them. When Pilate announced his verdict of not guilty (chap. XXVII. 24), they should have forthwith let him go. But no. “From restraint was he taken” had to be fulfilled, as were all the others’ (John XIX. 28). The sentence would appear to rise: “From restraint was he taken away, even from judgment”, making the latter, what in reality it was, the crown of the rest. The whole procedure clearly showing marks of violence could be appropriately termed “his humiliation” or oppres- sion. Thus then have we found not only the prophecy and the version to agree with the facts, but also and consequently with one another. [I would throw out as a suggestion that the original may have read mpd ΘΙ ΘΙ say. Admitting that the pointing goes for little, the Ὁ beginning al) a is transferred to “8 as its ending, and becomes a pronoun. Next, the Ὁ beginning ODN gives place for m, i. e. the prep. ἸΏ “from” is supplanted by the article 1 “the”, whereby 65/2 becomes the nom. to the verb np? which is unchanged, NOW being a masc. noun. By this alteration of the original, it is made translatable by the Sept. version or Luke’s: ἐν τῇ ταπεινώσει αὐτοῦ ἡ xotow ἤρϑη The next clause, AM Ὁ ὙΠ ΩΝ “and (as for) his generation, who shall make (one) hear (it)?” which is given in the version τὴν δὲ yevecy αὐτοῦ τίς διηγήσεταε “and his generation who shall thor- oughly describe?’ means “Who shall describe the men of his age — his contemporaries—so as to make one hear of (i. e. comprehend) the extent of wickedness exhibited in their conduct toward him? (Answer. No one.) And then follows the concluding clause, giving the reason for putting such a question, O° ~IN2 71) 0D “For he was cut off from the land of the living”, or as Luke renders ὅτε αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ “For his life is taken away from the earth.” Between these two forms of expression there is no difference, inas- much as he could be cut off from the land of the living only by the taking away of his life; but, whenever that was done, he would cease to be there. Nor need it, then, be called incorrect to translate as Luke has done, or, as it had been done in the Sept. followed by Luke. (6) Is. VI. 9—10. Is. VI. 9—10. Acts XXVIII. 26—27. [τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἡσαΐου τοῦ προφήτου. 28 λέγων] Πορεύϑητι πρὸς τὸν λαὸν τοῦτον καὶ δἰπόν Axo} ἀκού- σετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ Wyte. “ἐπαχύνθη γὰρ ἡ Πορεύϑητι καὶ εὐπὸν τῷ λαῷ τούτῳ Axon axovoste \ > ‘ ~ 1 , καὶ οὐ μὴ συνῆτε, καὶ βλό- ‘ movtes βλέψετε καὶ οὐ μὴ ἴδητε. ᾿ὑἐπαχύνϑη γὰρ ἡ mi ays mas) 10} spam')-de1}) phous ΡΨ Πρ πῶσ ΟΝ} Ὁ wae") nny) ΡΣ) 30.) pow 7 98 καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκου- σαν, καὶ τοὺς ὀφϑαλμοὺς αὐτῶν ἐκάμμυσαν' μήποτ ἔδωσιν τοῖς ὀφϑαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν, καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπι- στρέψωσιν, καὶ ἐάσομαι αὖ- τούς. 26. εἶπον CABEGH al longe pl Chr...¢ (= Gb) eeze ὁ min non mu Thph Oec|azovoete (et H Bas) et βλεψετε cB (6 sil) G al ut vdtr pl Chr Thph20eec...AEal m Thph! -onte et -wyte (et HfBas)| G Thph?2 ovvecte, al συνεετε. 27. wow pr... A alt? vy m Thph2 Hier? (10m) Vig add avtov | AE Thph! ἐπεστρε- ψουσιν | τασομαιν (Gb') cAB GH 137. al plus 39 Thph ..¢ Ln cacwpoe CE al pm Chr Oec. 26. [Saying,] Go unto this people, and say, Hear- ing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: 27. For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with ¢heir eyes, and hear with /Aeir ears, and understand with their heart, and should be converted, and I should heal them. Acts XXVIIL 26—27. καρδία tov λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν, καὲ τοὺς ὀφϑαλ- μοὺς ἐκάμμυσαν, μὴ ποτξ ἔδωσι τοῖς ὀφϑαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσι, καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπι- στρέψωσι, καὶ ἰάσομαι αὖ- τούς. 9. axovonte. Alex. MS. 10. οφϑαλμους add. αὐτῶν Alex. et al MSS. et Ald. et Compl. Edd. 9, Go and say to this people, By hearing ye shall hear, and not understand ; and seeing ye shall see and not perceive; 10. For the heart of this people is become gross, and *their ears are dull of hearing, and their eyes they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should +be converted, andI should heal them. * Gr. they heard heavily with their ears. + Gr. convert. [Table D.s.Lx. YW PIV) TBI yy") YIND YPVI ANY ae) par) 22m) Yow ΟΝ ΘΒ 5) + 80. 109 K. Ὁ = 109K. u) wen 4 K. v) 1= 109K. x) =72K. y) +yn7 107K. z) = 224K, a) '2) 80K. 1= 109K, b) ba 17. 76. 80. 93. 96. 107. 150. 180. 182. 223. 245, 294.384; 95.177a p. K. 1A, 248. 266. 562.592.594.715; 1intextu; 20, 230. 419. 656. 737 a p.R. c) p>? 80 K. 9. Go and tell this people. Hear ye *indeed, but understand not; andsee ye tindeed, but perceive not. 10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. * Or 4 in hearing &e., or, withoul ceasing &e. Heb. Hear ye in hearing &e. t Or 4 in seeing. For remarks on this Quotation, see Matth. XIII. 14—15, p. 89, which is the same as the present, from “κοῇ ἀκούσετε. In Matt. there is no introductory clause πορευϑητε πρὸς τὸν λᾶον τοῦτον καὲ ξἕιπὸν “Go unto this people and say”, which differs from the Sept. πορευ- Inte καὶ εἰπὸν τῷ haw τούτῳ “Go and say to this people”, in form only, while the original has 71] OY? ΣΝ. 7? “Go and thou shalt say to this people”, where the former “go”, being imperative in form, turns the latter in the fut. “thou shalt say” into an imperative likewise. See Ges. Heb. Gr. 8 127. 2. "Ὁ. Table 1).5.1...} Rom. IV. 7—8. [Sxaduneg καὶ Δαυὶδ λέγει]... Μακάριοι ὧν ἀφέ- ϑησαν αἕ ἀνομίαι, καὶ ὧν ἐπεκαλύφϑησαν αἱ ἁμαρ- τίαι: ϑμακάριος ἀνὴρ ᾧ οὐ μὴ λογίσηται κύριος ἁμαρ- τίαν. 7. ἀφεϑήσαν.... 413 (item multi ap Mill) ἀφευιϑησαν (item edd™ in LXX). 8. @ cACD***FKL al pl ἃ efgevg... BD(E?)G 67.* ov | K al λογεοεται. 7. Blessed are they whose iniquities are forgiven, and whose sins are covered. 8. Blessed ¢s the man to whom the Lord will not impute sin. Rom. IV. 7—8; Rom. X. 18. (7) Ps. XXXJT. 1—2. τ Μακάριοι ὧν ἀφέϑησαν ak ἀνομίαι, καὶ ὧν ἔπεκα- , ς λύφϑησαν αἱ ἁμαρτίαι. μα- , € κάριος ἀνὴρ ᾧ οὐ μὴ λογί- σηται κύριος ἁμαρτίαν. 1. aped. in al ἀφειϑ. 2. LXX°4 ex edd pler ᾧ sed AB al pauc οὗ. 1. Blessed are they whose iniquities are forgiven, and whose sins are covered. 2. Blessed zs the man to whom the Lord will not impute sin, 99 Ps. XXXII. 1—2. yw τ wy’)! DIN WN!) * MND? Wy 5 mim) afm N°) Ὁ)" af.= 373 K. c) Ν᾽} ATK a) Jom Ky Vaal. — 17 Κα ὁ) 4+ 4ws 405; 596 a p.R. f)=4K. 1Blessed zs he whose trans- gression 7s forgiven, whose sin zs covered. 2Blessed ἐς the man unto whom the Lord imputeth not iniquity, The original reads literally: “O the happinesses of (one) forgiven of transgression, covered (i. e. pardoned) of sin”, for which we have plural forms in Romans thus: “Blessed (are they) whose transgressions are remitted, and whose sins are covered over.” the Heb. is literally: “O the happinesses of (such a) man. The next verse of Jehovah will not count to him iniquity”, which Paul gives as: “a blessed man (is he), to whom the Lord would not count sin’; from all which it appears that there is only a slight idiomatic difference in expressing the same ideas. Rom. X. 18. Εἰς πᾶσαν τὴν γῆν ἐξὴλ- dev ὃ φϑόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμέ- νης τὰ ῥήματα αὐτῶν. παοαν... 1) 4" add yao. their sound went into all the earth, and their words unto the ends of the world. Ps. XVIII. 5. > ~ 1 ~ -~ εἰς πᾶσαν τὴν γῆν ξξὴλ- dev ὃ φϑόγγος αὐτῶν, καὲ εἰς τὰ πέρατα τῆς οἰκου- μένης τὰ ῥήματα αὐτῶν. Their *sound went into all the earth, and ;their words unto the ends of tthe world. Psi) DEX: 5: Dy NB") INAH pr ah) Nya) h) = 74.97. K.. ἡ ‘pp 131 K.1 = 170. 681 Καὶ. Their *line is gone out through all the earth, and their words. to the end of the world. * Or, voice. + The habit- * @ Or, rule, or direction, able world. This Quotation, being im the words of the Sept., which gives ὁ φϑόγγος αὐτῶν “their sound or note” as the rendering of the Heb. Dip “their line or chord”, has given rise to the supposition that the latter was not Dip but D?\p or OP, it being supported by the parallel om “their words”, and by its occurring in verse 4, as also by the resemblance of the forms ) and 5. This conjecture may be deemed quite superfluous, as ἿΡ meaning primarily a measur- 7 100 1 Cor. IX. 9; 1 Cor. XV. 32. [Table D.s.Lr. ing line, denotes also the cord or string of a lyre or other musical instrument; and then, by an easy transition, the note or sound thereby emitted, so that they both come to the same thing. It may be added that φϑόογγος means also an instrument of sounding, such as a cord, or a hole in a pipe, and that probably our tongue comes from it. To this solution Hengstenberg objects by affirming that “the only legitimate translation is: their measuring-line goes out over the whole earth; and the only legitimate exposition: the whole earth is their portion and territory. In what respect is evident from the whole context, according to which the heavens can come into consideration merely as the heralds of the Divine glory; and all doubt is removed by the second member, which serves to explain the first; expressly pointing to this reference, their proclamation of the Divine glory limits itself not to some one region, but reaches as far as the earth itself.” Now, how do the heavens herald or proclaim the Divine glory? as he admits they do. Just like other heralds, one may suppose, that is, by letting their voice be heard. So that the two opinions are really the same in the end; only, different personifications are made use of. (9) 1 Cor. IX. 9. Deut. XXYV, 4. [ἐν yao τῷ Μωυσέως νόμῳ γέγραπται] Οὐ φιμώ- σεις βοῦν ἀλοῶντα. gtuwoes ΑΒ ΟΡ ἜΚΙ, αἱ αἱ vdtr omn (Or3 Chr Thdrt al) .. Gb κημώσεες (sic nemo in LXX) cB*D*FG Hes (et Thdrt!) | τῶν βοῶν... DEFG al6 (vv pl) praem σερε. Deut. XXYV. 4. > , - > - οὐ φιμώσεις βοῦν ἀλοῶντα. wea Mw DANN} Compl. Ed. φεμωσῇῃς. {For it is written in the law of Moses,] Thou shalt not muzzle the mouth of the ox that treadeth out the corn, Thou shalt not muzzle the ox when he *treadeth out the corn, * @ Heb. thresheth, The Heb. says {v2 “in his treading”, Paul says ὠλοῶντα “tread- ing”, which are the same thing, since the ox in his treading, i. e. during the time when he is treading, can certainly be called “a treading ox.” (10) Thou shalt not muzzle an ox treading out (the corn, 1 Cor. XV. 32. φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποϑνήσκομεν, Let us eat and drink, for to morrow we die. Ts, XXII, 13, Ie, XXII, 18. Φάγωμεν καὶ πίωμεν, 3 WN ῚΞ ἸΩΨῚ DiDN » ‘ > , αὔριον yao ἀποϑνήσκομεν, Let us eat and drink, for to morrow we die. Let us eat and drink, for to morrow we shall die. This Quotation might have been assigned to Table A.s, only MI “we shall die” has been rendered by ἀποϑνήσχομεν “we are dying”, which of course is made future by αὔριον “to morrow.” Table D.s.I.r.] ral ΤΥ. 27. [γέγραπται γάρ] Εὐφράν- ὅϑητι στεῖρα 7 οὐ τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτε πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. ov... DEFG μη. |Foritis written,] Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Gal, IV. 27; Heb. 11. 18. (11) 15. ΤΥ. 1, Εὐφράνϑητι στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. Rejoice, how barren that bearest not; break forth and ery, thou that travail- est not: for more are the children of the desolate than of her that hath the husband, 101 Is. LIV. 1. mo) ΝΟΣ) APY on “5° cnn) ΠΡ ΝΘ ΓΟ ΩΣ os nbn mbaya 120 a) - 5 109 K. wh) 145 K. b)1= 196K, 6) n> -- 145 Κ. Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife. This Quotation varies from the Hebrew in expressing. by the article and present participle, what is expressed by the third person of the praeter, and which, according to our idiom, the relative and indicative are used to denote. They are, thus, rather idiomatic differences τὴ anything else. ῥῆξον “break out” is for TS! “break out a shout- ing”, where the manner is stated. The last clause of each might be brought nearer thus: Heb. “for many are the sons of the solitary from (or above) the sons of the married.” Greek “for many are the children of the desolate rather than of her having the husband.” Indeed, this Quotation might, and perhaps ought to have been put down in Table A.s. (12) Tse VERE 18: ov ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὃ ϑεός Heb. II. 18. καὶ πάλιν] ᾿Ιδοὺ ἐγὼ καὶ Is. VIII. 18. wx ODT) BN IA rim) 1.5} 1) yan 471 K. m) ods 1. 93, 590 Καὶ. »»ν. 249 K. Behold, I and the chil- and the children which dren whom the Lord hath GOD hath given me. given me The Sept. and New Test. differ from the Heb. here in reading ὁ eos for 1. 1 Ξ ὥ " c τὰ παιδία & μοι ἔδωκεν ὃ ϑεός. [And again,] Behold I Behold I and the chil- dren which GOD hath given me 102 Acts VII. 35. Tis σε κατέστησεν ἄρ- χονταὰ καὶ δικαστήν ; δικαστὴν CAB (e sil) H al ut vdtr pl vg (nontol) Thpht . CDE al pm νν longe pl (syrP οὗ Chr Thph? add eg ημων (CD)s. ἐφημας (E) | καὶ αρχ. (A al Chr? agynyor) cBDE al} syrP ...¢ om καὶ cACH al pl vg al pl Chr al. Who made thee a ruler and a judge? oo OF Acts VII. « TABLE D.s.Lo. (1) Exod. 11. 14. Tis σε κατέστησεν ἄρ- χοντα καὶ δικαστὴν EP ἡμῶν; ἐφ᾽ ἡμᾶς inAld. & Compl. Edd. Who made thee a ruler and a judge over us? {Table D.s.Lo. Exod. II. 14, pi ny wand Ἴρ Ὁ iby Who made the *a prince and a judge over us? Or Heb. a man, aprince. The words ἐφ᾽ ἡμῶν “of us” are left out here, the Quotation being otherwise the same as found at ver. 27, so that they must have been omitted here because they were unnecessary; and no misunderstanding would arise, as they had been read shortly before, where also, as well as here, wy “for a man” is untranslated. Table D.s,Lr.o.] Rom. XV. 12. [καὶ πάλιν Ἡσαΐας λέγει] Ἔσται ἡ ῥίζα τοῦ ᾿Ιεσσαὶ καὶ ὃ ἀνιστάμενος ἄρχδιν ἐθνῶν, ἐπ᾽ αὐτῷ ἔϑνη &h- πιοῦσιν. { And again, Esaias saith, | There shall be a root of Jesse, and he that shall rise to reign over the Gen- tiles; in him shall the Gentiles trust. Rom.) X Vg 1; ἜΣ: XI. 21. TABLE D.s.Lr.0. (1) Τ5: ΧΙ ΤΟΣ qs τ » ~ ς καὶ ὄσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ ῥίζα τοῦ ᾿Ιεσσαὶ ς > » καὶ ὁ ἀνιστάμδνος ἄρχειν ἐθνῶν ἐπὶ αὐτῷ ἔϑνη ἐλ- πιοῦσι. ἐπ avtov M. MS. And there shall be in that day a root of Jesse, and he that shall rise to rule over the Gentiles; in him shall the Gentiles trust. 103 Is. XI. 10. wo xin ofa AN Ὁ)» Wy’) WN wr) WAT ON) VIS DY r) = 384K. 5) mm 196K. ἢ = 107 K. ony 151 Κὶ. And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: This Quotation is placed here, as it evidently follows the LXX.,, ἐν τῇ ἡμέρῳ ἐκείνῃ “in that day” being omitted, as unnecessary. Both differ from the Heb. in the next clause, fenneene 3 ay Ws my “who standing (= shall stand) for an ensign of the peoples” by καὶ ὁ ἀνιστάμενος ἄρχειν ἐϑνῶν “and (or, even) he who stands up (i. e. rises) to rule nations”, where the variation consists in giving ἄρχειν éJvav “to be ruler of ες for Oy D3? “for a standard of peoples.” Yet as, in those days, the king led forth his people to war, and his tent, where the standard was planted, was the rallying point, the two expressions may be seen to be equivalent, only it must be borne in mind that the original retains the figurative form throughout, whereas Paul changes it for the personal. And hence the endiig ἐπ αὐτῷ ἔϑνη ἐλπιοῦσιν “upon him the nations shall hope” for W771 O74 por “unto it the nations shall seek” or repair, which would only be because of the likelihood of deriving good, so that Paul points out the prior state of trust, whence follows the repairing to it. And thus it may be seen that they both harmonize. (2) Gen, XLVII. 31. καὶ προςεχύνησεν. Io- ραὴλ emi τὸ ἄκρον τῆς ῥάβ- δου αὐτοῦ. Gen. XLVII. 31. γ᾽ NAW) men") h) nun 69 K. And Israel bowed him- self upon the bed’s head. Heb. XI. 21. Ἰακὼβ..... καὶ προσεκύνγη- σδν ἐπὶ τὸ ἄκρον τῆς ὁάβ- δου αὐτοῦ. And Israel worshipped, leaning upon the top of Jeaning upon the top of his staff. his staff. This Quotation omits “Israel”, but since Jacob.,..and worshipped, “Jacob” occurs at the 104 Heb. XI. 21. [Table D.s.Lr.o. beginning of the verse, and it was said of him who was also named “Israel”, the omission, as it were, vanishes. ~ It must be noticed, however, that whilst the New Test. and Sept. agree, they differ from the Hebrew, as at present pointed: they having ἐπὶ TO ὠχρὸν τῆς ῥάβδου αὐτοῦ “upon the top of his stafi”—and it NOs WNI-2y “upon the head of the bed.” It is to be remembered that the Masoretic pointing is of no binding authority; and, if mun were rendered ga@fdov by the Sept., and the writer of this epistle (Paul, we believe) adopted that meaning, as correct, and if, when it so signifies, it is pointed M2, should we not expect it so in the Hebrew text? But the pointing is M2, and it must therefore be con- cluded either that the pointing is incorrect, or that the rendering is unfaithful. Now, that the latter is not the case, may be made prob- able from considering that the Sept. gives χλένὴν as a rendering of ΓΙ when pointed ΠῚ (mittah), when it occurs in Chap. XLVIII. 2. that 1s to say, in the second verse thereafter, and if they had regarded them as haying the same signification, would they not have acted accordingly? Seeing, then, that to two words, so closely situated, and alike in form when unpointed, they have assigned different meanings, they must have regarded them as different, and the error is thus more likely to have fallen out by the Masoretes, who might consider them from their proximity as the same. It should, therefore, be m4 meaning primarily “a branch, bough’; and then, “a rod, staff,” which, besides, gives a more intelligible meaning than “bowing upon his bed’s head.” Yet, Dr. Davidson does not think so, for he writes in Introd. to Old Test. p. 170 “the LXX. pronounced the Hebrew word n621 a staff or sceptre instead of M8 a bed, as it is pointed in the Hebrew. We believe that the true reading is in the Masoretic punctuation, for it agrees best with Gen. XLVIII. 2, and 1 Kings I. 47. Randolph takes the opposite view, because he thinks that Jacob was not confined to his bed then, contrary to the context; and because | it is not easy to understand what can be meant by worshipping or boning himself on the head of his bed, contrary to 1 Kings I. 47.” However Dr. Davidson once held Randolph’s view, for in his Sac. Herm. p- 439 he wrote, “This is exactly from the Seventy. The Hebrew should therefore be pointed M2 not NM.” And his earlier opinion I think right, for reasons assigned above. Table D.s.I.a.] Matt. XXI. 42. [Οὐδέποτε ἀνέγνωτε ἐν ταῖς γραφαῖς] “Μίϑον ὅν ἀπεδοκίμασαν οἱ οἰκοδο- μοῦντες, οὗτος ἐγενήϑη εἰς κεφαλὴν γωνίας" παρὰ κυ- ρίου ἐγόνετο αὕτη, καὶ ἔστιν ϑαυμαστὴ ἐν ὀφϑαλμοῖς ἡμῶν; ov.. Lom|yuor...D* 4.13, 22.28.69.124 al10 fered upor. [Did ye never read in the Scriptures,] The stone which the builders reject- ed, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Matt. XXI. 42; Mark ΧΙ], 10—11, TABLE D.s.La. (1) Ps, CXVII. 22—23, 222 For ov ἀπεδοκίμα- τ ~ z σαν οὗ οἰκοδομοῦντες, οὗτος ἐγενήϑη εἰς κεφαλὴν γω- νέας" " "παρὰ κυρίου ἐγόνδτο αὕτη, καὶ ἔστι ϑαυμαστὴ > > ~ ς το ὃν ὀφϑαλμοῖς ἡμῶν. 22The stone which the builders rejected, the same is become the head of the corner. 23*This was the Lord’s doing, and it is marvellous in our eyes. * orGr. This was from the Lord. 105 Ps, CXVIIT. 22—23. MN O25 ND JBN ΤΣ ΝΣ mB ΝΡ nxday”) son!) ὨΝῚ non Dy k)t.c. = 176K. 1) =274K, ar 98 K. xem 602 a p. K. m) nyxdes 35, 36. 43, 274 K. 22The stone which the builders refused is become the head stone of the cor- ner, 23*This is the LORD's doing; it ἐξ marvellous in our eyes. * or 4 Heb. This is from the Lord. Matt. here exactly corresponds with the LXX., which may be literally rendered: “fas for] the stone, which the builders despised, this is begun to be for the head of the corner; beside the Lord was this [thing], ie e. by the Lord was this performed), and is wonderful in our eyes.” refused; The original reads thus: it is begun to be for the head of the ees Jehovah was this [thing]; it (is) wonderful in our eyes.” is seen to be more connected, the latter more sententious; “The stone have the builders from with The former and a beautiful antithesis is displayed between the two clauses of ver 22: “Although the builders have refused the stone, yet it is become for the corner’s head.” serted in Table A, But, after all, this passage might have been in- since the differences are idiomatic more than anything else, λεϑὸν being in the acc., and οὗτος added as nom. to ἐγενήϑη. Mark XII, 10---11, [οὐδὲ τὴν γραφὴν ταύ- τὴν ἀνέγνωτε] > - c ~ ὃν ὀφϑαλμοῖς ἡμῶν, Ps. CXVIII. 22—23. 9 MINT O27 OND JIN nim ΟΝ ap wind nxdps") son} ANT nnn SPPVa k) t.c. = 176K, 1) = 274K, ar 38 Καὶ. xm 602 a p. K. m) mxdps 35, 36, 43, 274 K, 106 [*°And have ye not read this scripture;] The stone which the builders reject- ed is become the head of the corner: !!This was the Lord’s doing, and it is marvellous in our eyes? Luke XX. 17; John XII. 38, 22The stone which the builders rejected, the same is become the head of the corner. 23*This was the Lord’s doing, and it is mar- vellous in our eyes. * or Gr. This was from the Lord. [Table D.s,1.a. 22The stone which the builders refused is become the head stone of the cor- ner. 23*This is the LORD's doing; it is marvellous in our eyes. * or | Heb. This is from the Lord. Mark here ‘exactly corresponds with Matt. XXI. 42., which see above for any needed observations. Luke XX. 17. [Τὶ οὖν ἐστὲν τὸ γεγραμ- μένον τοῦτο] Addo ὅν ἀπε- δοκίμασαν οἱ οἰκοδομοῦν:ες, oviog ἐγενήϑη Big κεφαλὴν γωνίας; | What is this then that is written,| The stone which the builders rejected, the same is become the head of the corner? (3) Ps. CXVII. 22. Mov ὅν ἀπεδοκίμασαν ~ = οὗ οἰκοδομοῦντες, οὗτος ἐγενήϑη εἰς κεφαλὴν γωνίας" The stone which the builders rejected, the same is become the head of the corner. Ps. CXVIII. 22. MD} ΘΟ ON jas MID WN? The stone which the build- ers refused is become the head stone of the corner. The whole passage, as found in Matt. XXI. 42, and Mark XII. 10 —1l1, is not given here, only the first part, so have been set down in Table D.s.I1.o. XXI. 42. John XII. 38. [ἵνα ὁ λόγος Ἡσαΐου τοῦ προφήτου πληρωϑῇ Ov εἰ- πεν,] Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βρα- χίων κυρίου the ἀπεκα- λύφϑη; [That the saying οἵ Esaias the prophet might be ful- filled, which he spake, | Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed. For (4) 15. ΤΑΤΙΣ As Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων κυρίου vive ἀπδκαλύφϑη; Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? that this passage might any remarks see Matt. Ig. DI Ἢ: ὙΌΣ οι pots") : ΠΏ 22) ἡ τὸν ΠΣ) n) "5 2500 K. yp 524 K. 0) ayaa 96. 156 Καὶ. Who hath believed our *report? and to whom is the arm of the LORD re- vealed? ‘or ¥ doctrine, Heb. hearing. Both John and the LXX agree in beginning with xvgece “O Lord”, for which there is no correspondent word in the Hebrew text; yet it is easily borrowed from the verse itself MIN} ΚΥ ὁ βραχέων κυρίου “the arm of the Lord.” Table D.s.La.] Rom. X. 16. [Ἡσαΐας γὰρ λέγει] Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; [For Esaias saith,] Lord, who hath believed *our freport? * @ Gy. the hearing of us, t 4] or preaching. For a remark see Rom. XII. 20. ἐὰν οὖν πεινᾷ 6 ἐχϑρός σου, ψώμιζε αὐτόν" ἐὰν dupe, πότιζε αὐτὸν τοῦτο γὰρ - ποιῶν ἄνϑρακας πυρὸς σωρ- δύσεις ἐπὲ τὴν κεφαλὴν αὐὖ- τοῦ. εαν ovy cD***EL al ut vdtr longe pl... Gb” ουν cD*FG al6... Ln adda εαν cAB al? vg d* ... Did Aug εν yao syr al et si B ἐπε τῆς κεφα- λης ave. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Rom. X. 16; Rom, XII. 20; (5) 15. EGER te Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; Lord, who hath believed our report? above N. 4 John XII. (6) Prov. ΧΧΥ, 21 21—22. ἐὰν πεινᾷ ὃ ἐχϑρός σου, ψώμιζε αὐτὸν, διψᾷ, πότιζε αὐτόν" γὰρ ποιῶν ἄνϑρακας πυρὸς σωρεύσεις EL τὴν κεφαλὴν ψΨ᾿" EV ee 011 0) αὐτοῦ. τρέφε pro ψωμεζε Alex. MS. Ald, et Compl. Edd. | avg. ave. owg... Alex. MS. bags avd. owe. | τὴν nEgadny .. Compl. Ed. τῆς κεφαλῆς. 211} thine enemy hunger, feed him; if he thirst, give him drink: 2 for, doing this, thou shalt heap coals of fire upon his head. Rom. XV. 10. 107 Is. AES Af, uanEY/? PANT") ny 13 250 K. 10 524 K. Who hath believed our *report? * or 4] doctrine, Heb. hear- ing. 38. Prov. XXV. 21—22. DONT ANI ὙΠῸ Pw NOY ON) OF ΓΝ oon ἀπο 07>") ων στὸν nnn i a) + j» 90 K, 211 thine enemy be hun- gry, give him bread to eat; and if he be thirsty, give him water to drink: 22For thou shalt heap coals of fire upon his head. The comparison of this Gnomon with the original is as follows: ψωμεζε αὐτὸν “feed him, or make him food, “for ond DINO “make him eat bread”: Roti αὐτὸν “make him drink”, for on MPV “m “make him drink water”: the words τοῦτο ποιῶν denne this” are not found in the Hebrew; τ they seem involved in the "5 “for then’: — lastly, ἄνϑρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ “thou shall heap live-coals of fire upon his head”, for wy non AAS =a] “burning coals art thou taking up upon his head”, an instance ‘of the constructio praegnans for “taking up and heaping”, meaning, thou wilt overwhelm him with shame and remorse for his enmity towards thee. (7) Deut. XXXII. 43. δὐφράνϑητε ἔϑνη μετὰ τοῦ λαοῦ αὐτοῦ. in Ald. Ed, desunt, Rejoice, ye nations, with his people. Deut. XXXII. 43. _ Yop’) Oya DIT Rom. XV. 10. [καὶ πάλιν λέγει] Εὐφράν- Fyre ἔϑνη μετὰ τοῦ λαοῦ αὐτοῦ. [And again ie saith, | Re- joice, ye Gentiles, with his people. q) + ns 140. et ἢ 507K, *Rejoice, O ye nations, with his people. * @ Or Praise his people, ye nations; or Sing ye. 108 Rom XV. 21. (Table D.s.I.a. This Quotation is taken from the beginning of Deut. XXXII. 43, (as indicated above) which our Authorized Version renders: “Rejoice, O ye nations, with his people.” By this may the Quotation also be correctly translated. The same part of the Sept. begins with: εὐφράν- ϑητε οὐρανοὶ duce αὐτῷ “Rejoice, O ye heavens, along with him”, and the next clause is the same as the Quotation in Heb. I. 6, both which are considered interpolations of the Sept. The verse then gives our present Quotation literally. Thus, then, the New Test. and Sept. agree, varying from the Heb. by adding “with.” It may, however, be seen from the following circumstances, that the Hebrew is correct. Indeed Dr. Davidson says (in Introd. to O. T. p. 154), “This is from Deut. XXXII. 43, exactly according to the LXX. The Hebrew has Rejoice, ye tribes, his people; but the Septuagint, in°which two diffe- rent translations are combined, one being a gloss 1. 6. ΘΝ) wera and jDY ὁ λαὸς αὐτοῦ, have with his people. The Masoretic punctuation is right; and the Septuagint incorrect”, and of course the New Testa- ment also. Yet, I hope to show that they all harmonize. The ‘py “his people” cannot be in apposition with the 03 “Ὁ nations”, because by the former title the Hebrews were designated and distinguished from all others, to whom was given the latter appella- tion. Neither could the copula be used, because either it would be preferring the Gentiles to the Israelites }#p) ὩΣ “Ὁ his nations and people”, (or “O nations and his people”); or the ΤΩΝ “his people” would be merely expletive of the O°) “Ὁ nations”, thus excluding the Israelites altogether, “Ὁ ye gentiles—even (i. 6. equivalent to, who are) his people.” Nor would the preposition OY denoting conjunction, accompaniment he used, inasmuch as it would produce a cacophony }SY Oy, nor would its synonym M&, though that is found in MSS. 146. et f. 507 K., since, then, an ambiguity would arise, as it might be supposed to be the sign of the accus. case, and rendered: “O nations, make ye glad his people”; or, as in the margin: “Praise his people, ye nations”; or might be taken to denote properly the neighbouring nations, thus: “Rejoice, O ye nations, near his people.” The solution may seem to be as follows. Itis a bold dramatic incident. His people may be supposed to be making a joyful noise, during which the gentiles are addressed: “QO nations, rejoice ye”, and then, his people are, as it were, pointed to: “(see) his people”. (8) Rom, XV. 21. Is, 111. 15. [ἀλλὰ καϑὼς γέγραπται) Οἷς οὐκ ἀνηγγέλη περὲ αὐ- Is. ἀρ 15, ὅτι οἷς οὐκ ἀνηγγέλη περὶ ΘΟ τΝ δ ἜΝ) 53} whe ZN) s - » » τοῦ, ὄψονται, καὶ οἱ οὐκ ἀκηκύασιν, συνήσουσιν. C (al?) απηγγελη | οψον- ται... B37, Cop ante οἐς pon. ’ ~ ε > αὐτοῦ ὄψονται, καὶ οἱ οὐκ ἀκηκόασι συνήσουσι. αὐτου ... Compl. Ed, αὐτῶν, “x5 wi) wD OND 12a) wyRw™) i) = 116K. k) =91.96K, Ind 154K, p. ἢ, 1) ρὸν 211, 305 a m) wr 249 K, Table D.s.I.a.] [But as it is written,] To whom he was not spoken of, they shall see: and they that have not heard shall understand. 1 Cor. VI. 16; Heb. XIII. 6. for to whom *he was not spoken of, they shall see; and they that have not heard shall under- stand, 109 for that which had not been told them shall they see; and that which they had not heard shall they consider. * Gr. itwas not announced concerning him, This Quotation begins with οἷς οὐκ ἀνηγγέλη περὲ αὐτοῦ, owor- tae “they, to whom it was not announced concerning him, shall see”, for the Heb. 187 pn? “BOUND Wks “what was not announced to them, shall they see.” Both passages represent them as being about to see, only the former lays the stress on the seers, the latter on the thing seen. xat of οὐκ ἀκηκόασιν, συνήσουσιν “and they who have not heard shall understand”, for the Heb. 133)297 ΝΟ WwW) “and what they have not heard, shall they make themselves mark”, that is, doubt- less, “understand” by mentally discerning. On this latter clause a similar remark may be made. In the above rendering, we have fol- lowed the Authorized Version, which makes the WX “what” refer to the object of sense. If, however, it were referred to the subject, which undoubtedly it may, seeing that, in forming the oblique cases of the relative pronoun, the Hebrews would use for the dative case “to whom” such an expression as the text furnishes, (see Ges. Heb. Gr. §. 121, 1), then, the two would harmonize, only the Sept. has added περὲ αὐτοῦ “concerning him” to define the object of the statement, and Paul has borrowed it. (9) Gen. IT. 24. καὶ ἔσονται of δύο Bis σάρκα μίαν. 1 Cor. VI. 16. Ἔσονται γάρ, [φησίν,] of δύο εἰς σάρκα μίαν. for two, [saith he,] shall and they twain shall be and they shall be one be one flesh. one flesh. flesh. Paul follows the Sept., which has οἱ δύο “the two” not found in the original. For remarks thereon see in Table E.I.a.o.(2) on Matt. XIX. 5. Gen. IJ. 24, “ns Ww? PT (10) Heb. XIII. 6. Κύριος ἐμοὶ βοηϑός, καὶ ov φοβηϑήσομαι" τί ποιήσει μοι ἄνγϑρωπος; C* 17. ald f vg cop 501 al om καί. The Lord 7s my helper, and I will not fear what man shall do unto me. Ps. CXVII. 6. κύριος ἐμοὲ βοηϑός, καὶ οὐ φοβηϑήσομαι τί ποιήσει μοι ἄνϑρωπος. The Lord ἐς my helper, and I will not fear what man shall do unto me. Ps. CXVIMI. 6. mp ND 99%) nim) Dos 92") ΠΣ i) t. c. bis 80K. k) Ἔν 130 K. ἢ = 36 K. m) = 680 Καὶ, The LORD és *on my side; I will not fear: what can man do unto me? ἘΦ Heb. for me. Comparing this Quotation with the original, we find it thus to vary. χύριος ἐμοὶ βοηϑός “the Lord és to me a helper”, for iP) mm 110 1 Pet. II. 7 [Table D.s.1.a. “the Lord is for me”, i. e. either mine, or preferably, on my side, as in the version, the word βοήϑος “a helper” being in the New Test., as in the Sept. supplemental and explanatory. In the Heb. the last clause is interrogative: “What can man do to me?” In the Received Text of the New Test., as appears in the version, it is not interroga- tive but the object of the verb. Now, the former is more emphatic than the latter, which is thus enfeebled by the received pointing, whereas it should be, as in Tischendorf’s text, like the original. The Heb. pointing states that he who is defended by Jehovah can never be hurt, so that he need never fear, whilst the Greek says he may be hurt, but need not fear the consequence. It may be added that the words will bear either pointing. (11) 4 Pete i557 λίϑον ὅν ἀπεδοκίμασαν οὗ οἰκοδομοῦντες, οὗτος ἐγε- γήϑη εἰς κεφαλὴν γωνίας καὶ λίϑος προσκόμματος καὶ πέτρα σκανδάλου, λεϑον cC*™* (να) GK al ut vdtr longe pl Thph.,.. Ln λε- Gos cABC*(vdtr) 4117 Occ, The stone which the builders disallowed, the same is made the head of the corner, Ps; CXVII. 22: Mov ὅν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγε- γνήϑη sis κεφαλὴν γωνίας, The stone which the builders rejected, the same is become the head of the corner: Ps, CXVIII. 22. PINT) PDI WN ]28 MID vin? The stone which the builders rejected is be- come the head stone of the comer: For remarks on this Quotation see Matt. XXI. 42. No. (1) in this Table. The ending of this verse in 1 Pet. may be considered taken from Is. VIL. 14, where is found 5iv29 79) 723 yay) “and for a stone of stumbling snd for a rock of offence”, which the Sept. renders very differ- ently, as may be seen by referring to Rom. IX. 33 in Table E.IILr.2.a.0. Peter’s words are the same as Paul’s there. Table D.s.Lrea. ] , Rom. IV. 3. [τέ γὰρ ἡ γραφὴ λέγει; Ἐπίστευσεν δὲ ᾿βραὰμ τῷ Sep, καὶ ἐλογίσϑη αὐτῷ eis δικαιοσύνην. δὲ... D*FG al d ef g Cyp al vg it al Chr om. [For what saith the scripture?] Abraham be- lieved GOD, and it was counted unto him for right- eousness. Rom.. IV. 3; Rom, IX. 29. TABLE’ Ὁ ΞΕ αὶ (1) Gen. XV. 6. καὶ ἐπίστευσεν “ABoow τῷ ϑεῷ, καὶ ἐλογίσϑη αὐτῷ εἰς δικαιοσύνην. καὶ E70... ἐπίστευσε δὲ WO MSS. Compl. Ed.,, Iren, Clem. Just, Μ. et al. And Abram believed GOD, and it was counted unto him for righteous- ness. 111 Gen. XV. 0. Mavi yp. pox mY And he believed in the LORD; and he counted it to him for righteousness. Paul, following the Sept., has added Afowau, and reads τῷ ϑεῷ instead of χυρίῳ, as the rendering of M2 “in Jehovah”, or “the LORD”. Like it, he gives καὶ ἐλογέσϑη αὐτῷ εἰς δικαιοσύνην “and it was counted to him for righteousness”, the passive form, for op, maw) Mp “and He counted it to him (as) righteousness”; where we have the subject of the thought as well as the thought itself, which alone is expressed in the former, leaving the subject to be supplied. Rom. IX. 29. [καὶ καϑὼς προείρηκεν Ἡσαΐας] Ei μὴ κύριος Σα- Baad ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήϑημεν καὶ ὡς Γόμο- 66a ἂν ὁμοιώϑημεν. AD***(E?)FGKL al ἐγκατελ- εὐσίεν (S.ev%.) | ομοιωϑημ. CA FGL ete. (Or)..¢ Ln ὠὡμοιωϑ.. eB(Mai®*) DEK*!! al pl. [And as Esaias said be- fore,| Except the Lord of Sabaoth had left us aseed, we had been as Sodoma, and been made like unto Gomorrha. (2) Tsevda 9: καὶ εἰ μὴ κύριος Σαβαὼϑ' ἐγκατόλισπτεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήϑημεν, καὶ ὡς Γόμοῤῥα ἂν ὡμοιώ- ϑημδν. eynarehecztey ... ἐγεγνή ϑη- μὲν... ὁμοιωϑημεν. Alex, MS. οἱ al. And except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. Ts. I. 9. ΩΝ minay mim x5 DAD? ὈΡῸΞ Ww Ὁ S97 MY.) ὌΝ u) ) 17.18, 30.56.72. 76. 93.95.96. 109. 126. 130. 136. 145, 150.151. 158.160. 182. 187. 196.198. 223, 224. 228. 294. 384. 602; 154. 295.375. a p. K. 6. 20. 174, 230. 419. 440. 547. 562. 592. 665. 715. 2 DENG AAs 2: .2»0- 262. 305. 345. 380. 443. 486. 543. 596. 663. 721. 825 a p. 594 ex c R. Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrha. This Quotation, word for word as in the Sept., differs only very 112 James II. 23. [Table D.s.L.r.a. slightly from the original, in having σπέρμα “seed, (i. 6. offspring)” for DW “remnant, (i. 6. survivors)” which, besides, is modified by Oy “very small, or few”; and ὡς Γομορρὰ ἂν ὁμοιώϑημεν “as Gomorrha we should tats been made like” for 937 mioy> “io Gomorrha had we become like.. assimilating it to “the preceding ὡς, Wg... James 11. 28, [καὶ ἐπληρώϑη ἡ γραφὴ ἡ λέγουσα] ᾿Επίστευσεν δὲ ᾿Ἡβραὰμ τῷ tea, καὶ ἐλο- γίσϑη αὐτῷ sis δικαιοσύνην. G. 69. vv fere omn om δε. [And the scripture was fulfilled which saith,] Abra- ham believed GOD, and it was imputed unto him for righteousness. This Quotation is (3) Gen. XV. 6. καὶ ἐπίστευσεν Ἅβραμ τῷ ϑεῷ, καὶ ἐλογίσϑη αὐτῷ εἰς δικαιοσύνην. ἐπίοτευσε δὲ two MSS. Compl. Ed. Iren. Clem. Just. M. et al. And Abram believed GOD, and it was counted unto him for righteous- ness, , thus departing from the form of the original, but ὡς for “ Gen. XV. 6. Mew MIMD [ΠῚ MPA ND And he believed in the LORD; and he counted it to him for righteousness. precisely the same as is found in Rom IV. 3, which see for any remarks. Table 1).4.1.1.0.} Rom. XI. 34, τίς γὰρ ἔγνω νοῦν κυρίου; ἤ τίς σύμβουλος αὐτοῦ ἐγένετο; κυρίου... 4" Zeno ϑεου. For who hath known the mind of the Lord? or who hath been his counsellor? Rom;. Xi. ΘΙ ΠΥ. 18. TABLE D.d.Lr.0. (1) Is; XG: 13, τίς ἔγνω νοῦν κυρίου; καὶ τίς αὐτοῦ σύμβουλος ἐγόνεδ- To ὅς συμβιβᾷ αὐτόν; συμβ. avt. Alex. MS. et Compl. Ed, |owuPepooes Alex. MS. Ald. et Compl. Edd. Who hath known the mind of the Lord? and who hath been his counsellor, that hath taught him? | 113 Is. XL. 13. ΠῚ) ΠΥ ΓΩΝ yA ay") Inyy way’) f)= 72K. g) 'x ὃ 153K. h) syn 226 a p. R. Who hath directed the Spirit of the LORD, or, being *his counsellor hath taught him? *@ Heb. man of his counsel. The Heb. says “Who hath weighed (i. e. proved) the mind of Je- hovah?”, equivalent to “who hath known the mind of Jehovah?’, (as in the Sept. which Paul follows), the latter being the result of the former. It continues with: “And (what) man of his counsel” (or rather “and (who, as) his man of counsel 1. e. counsellor) hath taught him?”, which the Sept. renders by: “and who became his counsellor that taught him?”, of which Paul omits the last part, giving only: “and who became his counsellor?”. Paul, then, gives an abbreviated ex- pression of the original, wherein the counsellor’s duty is mentioned, and that specially. . (2) Deut. XXV. 4. > ΄ - 5 ~ οὐ φιμώσεις βοῦν ἀλοῶντα. 1 Tim. V. 18 fp. [λέγει γὰρἡ γραφή] Boor ἀλοῶντα οὐ φιμώσεις. Deut. ΧΧΥ. 4. Wwe Ww comN ND Bovy αλ. ov pew. (Ὁ κημω- σεις) CDFGKL al ut vdtr longe Ὁ] ἃ g it go syr utr al m Dam Tert... Ln Ov gen. β. αλ. cAC al? f vg cop arm. Chr. Thdrt al: [For the scripture saith, ] Thou shalt not muzzle the ox that treadeth out the corn, φέμωσῃς Compl. Ed. Thou shalt not muzzle the ox, when he *treadeth out the corn, * @ Heb. thresheth. If the reading of Lachmann’s text be taken instead, this Quota- tion will be placed in Table D.s.Lr.o., or D.s.Lr. where see 1 Cor. IX. 9. Thou shalt not muzzle the ox, that treadeth out the corn, 114 Rom. X. 20—21 [Ἡσαΐας δὲ ἀποτολμᾷ καὶ λέγει] Εὑρέϑην τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγε- γόμην τοῖς ἐμὲ μὴ ἐπερῶ- τῶσιν. ["'πρὸς δὲ τὸν 1σ- ραὴλ λέγει] Ὅλην τὴν ἡμέ- ραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειϑοῦντα καὶ ἀντιλέγοντα. 20. εὐυρεϑην cACD** εἰ πὸ EL al αἱ vdtr om de vg cop syr al Clem. Chr. Thdrt al Hil al... Ln add [er cBD* FG fg sah go (ar®®) Amb (sed ἃ ὁ Ambrst eug. ever. pro evged., item postea Evg. pro exg. ey.) | eyevounr... BD* Ruf add ἐν (ἃ e vide ante). 21. πρὸς Aaov. . DE Just Clem ἐπε λα., 411 εἰς Ae. | και ovted.(D*E x. λεγονταὶ... FG f g Hil om. [29But Esaias is very bold, and saith,| I was found of them that sought me not; I was made manifest unto them that asked not after me. [?1But to Israel he saith,] All day long I have stretched forth my hands unto a disobedient and gainsaying people. Rom. X. 20—21. TABLE D.d.Lr.a. (1) Is, LXV. 1—2, VE μφανὴς ἐγενήϑην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, εὑρέϑην τοῖς ἐμὲ μὴ ζητοῦσιν... "ἐξεπέτασα τὰς χεῖράς μου ὕλην τὴν ἡμέραν πρὸς λαὸν > - ἢ > ἀπειϑοῦντα καὶ ἀντιλό- γοντα. Many MSS. agree alto- . gether or partially with the order of the New Test. evyevn ony... eyevouny Alex, MS. [ἐπερωτωσιν ... ζητου- ow Alex. MS. Ald et Compl. Edd. | ζητ... ἐπερωτ. Alex. MS. Ald. et Comp. Edd. 11 became manifest to them that asked not after Me, I was found of them that sought Me not... 21 have stretched out My hands all the day unto a disobedient and gainsay- ing people. {Table 1)..1...ἅ.Ψὕ Is. LXV. 1—2. *Nw*) Yoo mv" μον ΜΔ, NOO ANY τὸν ΕΥ̓ ΤΟΞ op ΠῚ 37D DY a) indaw 4. 453; f. 526 Καὶ % aw 612 K. 11 am sought of them that asked not for me; I am found of them that sought me not... 21 have spread out my hands all the day unto a rebellious people. Firstly, the New Test. and the Sept. differ in one word, the former having ἐγενόμην, the latter everday; posing the first clauses; and lastly, they differ in the order of the words in the last part. Yet these differences are so slight that they may be said to harmonize. They both differ from the original as follows: (Sept.) “Kugawijs évyeri ny τοῖς ἐμὲ μὴ ἐπερωτῶσιν, εὑρέϑην τοῖς ἐμὲ μὴ ζητοῦσιν: “1 secondly, they differ in trans- became manifest to those not asking (or who asked iad me; I was found by those not seeking (or who sought not) me”; Heb. ὭΣ Ἢ x55 oxy xu δ ὦ] granted access to — they asked not, (i. e. I listened to those who asked not); I was found of — they sought me not, (i, e. I was found of those who sought me ποῖ). It is seen that the former supplies the elliptical expressions of the latter; yw Table D.d.L.r.a.] Gal ΠΙ. 6. 118 or rather, the idiomatic difference of the two languages produces the variance. ὙΠΟ yd “unto a people rebellious (or intractable)” of the original, is lengthened into πρὸς λαὸν ὠπειϑοῦντα καὶ EE ΤΕ “unto a people disobedient (or unbelieving) and gainsaying”, which epithets may be taken as explanatory of “rebellious”. Gal. III. 6. [καϑὼς Afoocu ἐπίστευ- σεν τῷ ϑεῷ καὲ ἐλογίσϑη αὐτῷ εἰς δικαιοσύνην. αβρ. excot. (FG f g fu al ΩΝ al ez. afg.)... Βα ἢ Θ᾽ vg arm Ambrst Pel praem γεγραπται. [Even as] Abraham be- lieved GOD, and it was *accounted to him for righteousness. * @ Or, imputed. (2) Gen. XV. Ὁ. καὶ ἐπίστευσεν “βραμ τῷ ϑεῷ καὶ ἐλογίσϑη αὐτῷ δὶς δικαιοσύγην. MOLL ETTLOT. ... ἐπίοτευσε δὲ in two MSS. Compl. Ed. Iren. Clem. Just. M. et al. And Abram believed GOD, and it was counted unto him for righteous- ness. Gen. XV. 6. mawm) mim. posi) mpi Ὁ And he believed in the LORD; and he counted it to him for, righteousness. This Quotation is the same as occurs in Rom. IV. 3, which see for any remarks. It would have been given in Table D.s.L.r.a., like Rom. IV. 3, only the two first words are transposed. S* 116 Heb. X. 37—38, Ὁ ἐρχόμενος ἥξει καὶ ov χρονιεῖ. “δὸ δὲ δίκαιός μου ἐκ πίστεως ζήσεται, καὶ ἐὰν « , > ’ ~ ὑποστείληται, οὐκ δυδοκδῖ ἡ ψυχή μου ἐν αὐτῷ. 37. D* χρονέσει. 38. μου cAN* f vg arm Clem Thdrt....D* vv aliq pp aliq add post πεστ. .. ς om cD***EKLN** al pler cop al Chr al m | D*E μου ἡ ψυχη. 37and he that shall come will come, and will not tarry. 35Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. Heb. X, 37—38. TABLE D.d.Lr.o.a. (1) Hab. 11. 3—4, Ore ἐρχόμενος ἥξει καὶ ov μὴ χρονίσῃ. 4 ληται, οὐκ εὐδοχεῖ ἡ ψυχή μου ἐν αὐτῷ ὃ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται. 3, Add 6 95» 130.185. 311| καὶ οὐ χρονεεῖ 12, 4, μου ex πέστεως Eno. A al m vv alig. Ald. Ed. aA © , EUV VITOOTEL- 3for he that cometh will come, and will not tarry. ἍΤΕ any man draw back, my soul hath no pleasure in him: but the just shall live by my faith. [Table D.d.Lr.o.a. Hab. Il. 3—4, stay? ND*) Na? NIT") =x") may a) eh) ΡΞ.) 12") Wb Tw) mm SPEND a" i) = 89K. k) shy μετ Κ. et Β. Edd. x2» xb 182 K. 1) 'π 474, 494 Κ' m) npdy 461 Κα. mpby 531 a p. K. ἢ) xh 150. 155. 809 K. xb = 206 K. Ο) war 11 ap. K. p) = 17K. q) *s5sn 96 K. prs) usq. ad *5 vs. 5 = 467 K. r) "ΣΌΝ vdtr 328 K. 3because it will surely come, it will not tarry. 4Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. The original seems to speak in the third verse of the vision: “because it will surely come, it will not tarry”; yet it need not be restricted thereto, but may be considered as spoken of a person, whom the vision (or prophecy, which If here means) concerns, And so the Sept. has regarded it, reading: διότε ἔτε ὅρασις εἰς καιρὸν “because yet for a season (is) the vision”; and then giving ἐὼν ὑστερήσῃ, ὑπό- uewov αὐτόν “if he tarry, wait for him”, not αὐτήν “her” i. 6. τὴν ὅρασιν “the vision”, after which come the words quoted above. The writer of the epistle to the Hebrews follows the Sept. in this view, giving it more distinctly by saying ὁ ἐρχόμενος ἥξει καὶ οὐ χρονιεῖ “the coming (one) will come and will not tarry”, while the Sept. only says ἐρχόμενος ἥξει καὶ οὐ μὴ χρονέσῃ “coming he will come, (i. e. he will certainly come [like the Heb. N2) 82 to come he will come, i. 6. he will surely come]) and may not tarry” , which rendering the Heb. will bear. In the next verse, the writer of Hebrews follows the Sept., but transposes the clauses. He says first: ὁ δὲ δέκαιός μου ἐκ πέστεως ζήσεται “But my just (man) shall live by faith”, which differs from the Sept. by qualifying dvxaiog by μου, whereas there it is moreme, reading ὁ δὲ dlxawog ἐκ πέστεώς μου ζήσεται “but the just (man) shall live by my eee neither of which eee agrees with the original the Sept. had eh 2.282 which seems to be met with in MS, 328K, Table D.d.Lr.0.a.] Heb. X. 37—38, 117 The last clause in Hebrews, like the second last in the Sept., which it copies, differs considerably from the original, and hence the charge of corruption brought against the latter. It is evident that the Sept. read °W5] “my soul”, and not W52 “his soul”; and it has been conjectured that they read Moy found in 531 a pK, for. ΠΡΌΣ i.e. instead of reading, “being inflated i. 6. proud, lofty-minded”, they read, “being languid or faint-hearted”. So Grotius, Hammond, Capel and others. But Pococke argues, from the use of the word in Arabic, that it will bear the sense put upon it by the Sept. and Paul; and the Arabic version agrees in sense with the apostle. The original is rendered by Gesenius: “So, the lofty-minded, his soul is not tranquil within him”, 7%) here meaning “to be even, level”; and used metaphorically of the mind, as “tranquil, composed”, in opposition to “being inflated, proud.” The contrasted parallel to this is expressed in the next line: “but a just man by his faith shall live”, where M3Y2X referring primarily to “his firmness, stability”, comes to mean ‘his fidelity, faithfulness.” 118 Heb. 11. 6—8, [διεμαρτύρατο δέ που τὶς λέγων] Τί ἔστιν ἄνϑρω- πος ὕτι μιμνήσκχῃ αὐτοῦ; ἢ υἱὸς ἀνθρώπου Ore ἐπι- σκόπτῃ αὐτόν; Ἰήλάττωσας αὐτὸν βραχύ τι παρ᾽ ἀγγέ- λους, δόξῃ καὶ τιμῇ ἐστε- φάνωσας αὐτόν, ϑπάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. 6. Tc... Ln τὰς cC* 411 e tol cop Dam. 7. Ὁ" ελαττωσας Ις (= Gb Sz) add in f. καὶ κατεστήσας QUTOV ἔσχε TH Eoya TOV χει- ων σου Ln [καὶ usque σου] cACD*EM al mud ef vg al mu Thdrt Sedul al; om cB D**KL, al longe pl βυι δ ejedd aliq. [But one in a certain place testified, saying,] What is man, that thou art mindful of him? or the son of man, that thou visitest him? “Thou madest him *a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: 8Thou hast put all things in subjection under his feet. * @ Or, a little while in- ferior to. Heb. II, 6—8, TABLE D.s.ILv.o. (1) Ps. VIII. 5—7. δτέ ἔστιν ἄνϑρωπος ὅτι μιμνήσκῃ αὐτοῦ, 7 υἱὸς αν- ϑρώπου ὅτι ἐπισκόπτῃ av- τόν; δὴηλάττωσας αὐτὸν βραχύ τὶ παρ᾽ ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν, Ἶκαὶ κατέστησας aw τὸν Eni τὰ ἔργα τῶν χειρῶν σου πάντα ὑπέταξας ὑπο- κάτω τῶν ποδῶν αὐτοῦ. 5. τε... τὸς Alex. MS, al mu, 6. *ayyeldous... τεμην. 5What is man, that thou art mindful of him? or the son of man, that thou vi- sitest him? ©Thou madest him *a little lower than the angels; thou hast crowned him with glory and honour, 7and hast set him over the works of thy hands: Thou hast pat all things under his feet. * Or, less than the angels for a short time. [Table 1).5.11.1,0. Ps, VIII. 5—7. WINS ΣΝ τ ἘΣΘ 9. DIT} oda yy ena")? sym’) WI") TaD) PP) wyer) wien ΡΟΣ ΤΠ nny 55°) m) inspnm 73 K. yon) 121 Ὁ. -n)1= 36K, 0) wmwyn 18 ΚαἪ p) πῦνδϑ permulti K. et R. et Edd. q) 139. 137, 19222250 r) = 76 K. 5What is man, that thou art mindful of him? and the son of man, that thou visitest him? ΘΕῸΣ thou hast made him a little lower than the angels, and hast crowned him with glory and honour. 7'Thou madest him to have do- minion over the works of thy hands: thou hast put all ¢hings under his feet. Tischendorf’s text, omitting the clause xa κατέστησας αὐτὸν éni ta ἔργα τῶν χειρῶν cov “and hast set him over the works of thy hands”, necessitates the placing of the Quotation in this Table. Other- wise it would be assigned to ‘able D.s.Lr. The variations from the original are few. In ver. 5 13) is rendered by 7 υἱὸς for καὶ ὑεὸς “and the son.” Ver. 6 ἠλάττωσας αὐτὸν βραχύ te nay ὠγγέλους “Thou hast lessened him some little (thing) among the angels”, 1.e. compared with angels he was made somewhat less in dignity, a rendering which is preferable to “he was made for some Table D.s.IL.r.0.] Heb, X. 5—7. 119 hast made him lack a little from ΚΕΦ εν ie. he is ee yet nearly equal to angels. Gesenius translates thus: (see Lex. Heb. s.v. 2) “thou hast caused him to want but little of GOD”, 1. e. thou hast made him but little lower than GOD.” But in the original there is no word te “but”. ΡΝ by “a little of GOD” is the meaning according his interpretation, And under the word CON he says in a oe Many interpreters, both ancient aud modern, assign also to pry the signif. angels, see Ps. 8. 6. ibique Sept. et Chald. 82, 1. 97, a 138, 1; and also judges Exod. 21, 6. 22, 7. 8. For an examination and refutation of this opinion see Thesaur. Ling. Heb. p. 95.” In reply I would merely add that -so the oldest interpreters have rendered it—that so the writer of the epistle to the Hebrews (un- questionably Paul) understood it to mean, and moreover, that, unless it had so signified, it would not have been found, in the inspired writ- ings of the New Test., translated by such a word. Heb. X. 5—7. [λέγει] Θυσίαν καὶ προς- φορὰν οὐκ ἠϑέλησας, σῶμα δὲ κατηρτίσω μοι, δολοκαυ- τώματα καὲ περὶ ἁμαρτίας οὐκ ηὐδόκησας" τότε εἶπον ᾿Ιδοὺ ἥκω, ἐν κεφαλίδι βιβ- λίου γέγραπται περὲ ἐμοῦ, τοῦ ποιῆσαι ὃ ϑεὸς τὸ ϑ6- λημά σου. 5. ooma...SyrP mg wreee. 6. DE d (item e?) ολοκαυ- tona| ηυδοκ. cACD*E fragm vet ap Mt al ...¢ evdox. cl*** KL al pler pp m (et. εζη- tyoas leg). i toour... Un it syaadd eyo | o Geog (et add μου; et transp.)... Καὶ al3 harl* om, [She saith, ] Sacrifice and offering thou wouldest not, but a body *hast thou prepared me: 6Jn burnt offerings and sacrifices for sin thou hast had no plea- sure. 7J'hen said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O GOD. * @ Or thou hast filled me. This Quotation is tions, (2) Ps, XXXIX. 7— Ἰϑυσίαν καὶ προςφορὰν οὐκ ἠϑέλησας, σῶμα δὲ κατηρτίσω μοι᾿ ὁλοκαύτωμα καὶ περὲ ἁμαρτίας οὐκ ἤτη- δγότδ εἶπον ᾿Ιδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπ- ται περὶ ἐμοῦ, “τοῦ ποιῆσαι τὸ ϑέλημά σου ὁ ϑεός μου ἡβουλήϑην. 7. ολοκαυτωματα Alex, MS. et Ald et Compl. Edd. | ntnoas... Alex.MS. etAld et Compl. Edd. read ἐζήτησας.] 9. Three MSS. omit ov | του π. ὃ ὃ. τὸ ϑέλημά σου ἐβουλη ϑην. σας. 7TSacrifice and offering thou desiredst not, but ἃ body hast thou prepared me: whole burnt-offering and sacrifice for sin thou didst not require. §Then 1 said, Lo, 1 come; in the volume of the book it is written of me, I desired to do thy will, O my GOD. ~I come: Ps, XL. 7—9. yen’) x2 ny) ΓΞ] ΓΙ 4) maa!) moans pox) xd nun) “an OAS) ΠΝ)" po- nba nN2°) πριν δῦ. τὸν amd?) ΜΕΤ) oN) FANT f) = 99K. ¢) snybr 252° 17apK. h) ms 41 K. ms 80 K. nas 234 Καὶ. i) = 157K. ἘΠ 97K. —k) nxom 35 K. 1) sntxw 10 Κα. m) qs 4; 125 ap k. n) "ἃ f= 240 Καὶ. Ὁ) " af= 201 Καὶ p) ans 250 Κα. 4), ΞΞ: 405765 142K. ma 73.121 Καὶ. r)»af=37K, 7TSacrifice and offering thou didst not desire; mine ears hast thou *opened: burnt-offering and sin- offering hast thou not re- quired. ®Then said I, Lo, in the volume of the book ἐξ 7s written of me, %I delight to do thy will, O my GOD. *@ Heb. digged Exod. 21, 6 [or prepared]. taken from the Sept. with a few slight varia- such as ὁλοχαυτώματα for ὁλοκαύτωμα, by which MY is 120 Heb. X. 5—7, [Table D.s.ILr.o. rendered: ηὐδόκησας for ἤτησας, the rendering of moxw: the omission of μου after deog, also of ἠθουληϑὴν at the close. In these respects it differs also from the original, from which both the Sept. and the New Test. differ in the clause °? ND ON rendered by σῶμα δὲ κατηρτίσω. μοι. Considerable difficulty is connected with the expla- nation of this variation, and several solutions have been proposed. Some think that the words of the original refer to the Hebrew custom of boring through with an awl the ear of a servant, who after six years’ service is willing to continue with his master for life—a custom mentioned in Exod. XXI. 2, 5, 6; Deut. XV. 12, 16,17. This being the reference, the words are rendered: “Mine ears hast thou bored”, and the sense is: “Thou hast made me thy servant for life”; or, reversing the order of the persons, but keeping the same thought: “I am willing to be subject to thee during my life.” But, to this re-' ference and explanation there are two objections. First, the verb in the Ps. is N22, but in Exod. it is ΚΒ, i.e. the verb, used to express the boring of the ear in the custom alluded to, is 87 and not the verb M3 used in the Ps.; and hence, the different words would sug- gest that the actions were different. Second, in Exod. the noun is \IN"MN “his ear’, showing that only one ear was bored, whereas in the Ps. it is Duis “the two ears”. In consequence of these two ob- jections, the conclusion may be drawn that the passage in the Ps. makes no reference to such a custom. Others find a suitable sense by a different rendering and expla- nation. Going back to the radical meaning, it is seen that 173 means to dig, (as the Chald. N75 and the Arab. 1.5) i. q. in Gen, XXVI. 25 “82 phy ay ov-72" “And Isaac’s servants dug a well there”. Gen. L. 5 9 ND Ws 2p3 “m my pit (or grave) which I dug for me”; and taking this sense the clause is rendered “the two ears to me (i.e. mine ears) hast thou bored”, and explained, as a bold poétical figure for the more common 57 m3 iS “my ear hast thou opened”, i. e. “thou hast revealed (this) to me”; (see Ges. Heb. Lex. 5. v.) to open or uncover the ear. being supposed to have been a customary expression among the Hebrews for revealing a thing to one, including the idea of attention thereto and ready obedience on the hearer’s part. ‘To support this view reference is made to such passages as Is. L. 5 YD XD 9238) YIN “AMD AYN w4N “the Lord GOD hath opened mine ear and T was not rebellious”, where the verb MND “to open” is used, and the meaning attached to opening the ear of one is revealing something to him. 1 Sam. XX. 2 “Behold my father will do nothing either great or small ‘JIN7TS my? Nd) but that he will uncover mine ear”, where another verb m3 “to wemicoela make bare” is found, and the phrase “to make bare the ear” refers to removing the overhanging locks, as would be done in whispering a secret to one, and hence it comes to mean “to tell to”, “to disclose”— and, when Table D.s,II.1.0.] Heb. X. 5—7. 121 spoken of GOD, as in Job. XXXVI. 10 soind DIN b “and he openeth their ear to discipline” or instruction, 1. e. makes them hear, it means, “to cause to hear”. The phrase is thus interpreted to mean: “thou hast made me hear, and I am obedient.” But the same root 122, or another root with the same radical letters, means to “purchase” or “provide”, as in Deut. I. 6 3H ΘΟ) “and also water shall ye buy”, where 12H is parallel with ΣΦ: Hos, {Π|:.0 oo m2x) “And I bought her for me”. And this sense of “pro- viding”, the Sept. seems to have adopted, since it renders 13 by κατηρτέσω “thou hast fitted” or prepared. ΣΙΝ “two ears” (if ‘that was the reading in the copy from which the Sept. translated,) would thus be understood to refer to the human body which has two ears, and hence the rendering σώμα “body’,— a two-eared vessel being, as may be supposed, that which suggested the idea, and with which things doubtless they were familiar. We said just now, ἡ ON was the reading in the copy from which the Sept. translated, since a solution has been proposed, which goes on the assumption that the Hebrew text is corrupt, and which would change it to make it conformable to the Sept. version and Paul’s Quotation. We refer to Dr. Kennicott’s most ingenious conjecture that ODIs was originally the two words 18 “then” and 74 “a body”; the former 18 being the same as the first syllable of O18 and the letters of 7) being not very unlike to the ending 0%}, 1 gimel resembling δ nun, } vau ’ yod, and 7 he O mim final. According to this sup- position the clause would read 9 md m2 8 “then a body hast thou provided for me”, in the Sept. and Hebrews σῶμα δὲ κατηρτίσω μοι, But it does not seem needful, as the former solutions show, to have recourse to this charge against the present Hebrew text, viz. that it is here corrupt; and besides, in all the MSS. collated by Kennicott and de Rossi, there do not appear to be any various readings of the place. The present text may be allowed, then, to remain undisturbed. Others have maintained that the Sept. once had a literal render- ing of the Hebrew, O°N8 being translated by ὠτέω, which was changed into σῶμα to render it the same as the epistle to the Hebrews—a conjecture not supported by the circumstance that some of Holmes’ MSS. have ὠτέω, since it is found there by ‘correction,— a conjecture too, of no service in the present question, as, though it were settled that the Sept. once read ὠτέω, which was changed for σῶμα found in the epistle, still it would have to be accounted for, how σῶμω had found its way into the epistle. For, though Dr. Davidson says (in Sac. Herm. p. 462) “Stuart has well remarked, that nothing is de- pendent on the clause in question—‘“a body hast thou prepared me” — no substantial part of the argument is built on it, and there was therefore no need of literal quotation, the phrase being rather inci- dental than essential to the writer’s purpose. The apostle’s object in 122 Heb. X. 5—7. . [Table 1).5.11.1.0. the whole passage is to show, that the ritual sacrifices were in- sufficient for spiritual purposes, and to establish the fact that this very thing is expressed in the Old Testament. In the 8'" and 9 verses the argument is stated for which the Quotation was made. “Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law: then said he, Lo I come to do thy will, O GOD. He taketh away the first, that he may establish the second.” Doing the will of GOD, in the ninth verse, is contrasted with the sacrifices under the law; and the clause, “a body hast thou pre- pared me” mentions incidentally the manner in which the will of GOD was done, viz. by offering up the Saviour’s body unto death. Obe- dience to the will of GOD is opposed to the sacrifices of the Mosaic law. The manner of the obedience is not insisted on, but the obedience itself. It was not necessary to the writer’s purpose to mention in what the obedience consisted. But in the phrase “a body hast thou prepared me”, the attention is turned in passing to the great sacri- ficial death of Jesus.” Still, it must be maintained that the clause is made use of by the writer, which would have been shown had Dr. D. quoted the 10 verse as well as the 8" and 9": “By the which will we are sanctified through the offering of the body of Jesus Christ once for all.” It is true that obedience to the will of GOD: “Lo, I come to do thy will, O GOD”, is contrasted with the sacrifices offered under the Mosaic law. But yet, the Son of GOD, in order to obey for man, must appear in human form, as the writer had said already in ch. Il. 14—17, and he was obedient even unto death, Phil. 11. 7—8, offering up himself as a sacrifice upon the cross (which the sacri- fices under the Old Testament dispensation were meant to foreshadow), and hence the need of a body subject to death to do so. Hence also, the use of the clause “a body hast thou prepared me” in the words of ver. 10. “By the which will we are sanctified through the o/ering of the body of Jesus Christ once for all.” Table D.s.ILr-o. | James IV, 5. 123 James IV. 5. [ἢ δοκεῖτε ὅτε κενῶς ἡ γραφὴ λέγει;) πρὸς φϑόνον ἐπιποϑεῖ τὸ πνεῦμα ὃ κα- τῴκησεν ἐν ἡμῖν, ς (cons. Ln 49) λέγει. Πρὸς --ήμῖν; Gb Sz deyec; προς sed etiam ev yucv;... A al Nec (in comm ἤ z@. φϑ.) πρ. p For. ὁ heyer conjg (non item G etc.); hine 104 perg ote exemoF., 10 εἐπιποϑ. de | xatoxnoerv CGK al ut να! fere omn vv omn Thph... Ln κα- twxcoev A (-xecoev) B al aliq. [Do ye think that the Scripture saith in vain,} The spirit that dwelleth in us lusteth* to envy? * Or, enviously. The view to be taken of the second clause of this passage will depend on the view taken of the first clause. The verse may be variously pointed, and so a variety of meanings may be got of it. If the first clause ends with Agyee, and is interrogative, reading thus: ἢ δοκεῖτε ὅτε χενῶς ἡ γραφὴ λέγει; “Do ye think that the Scripture speaketh in vain?” the second clause need not be considered as a Quotation, and may be read either interrogatively also, or otherwise, thus: πρὸς φϑόνον ἐπιποϑεῖ to πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν; “Does the spirit which dwelleth in us lust to envy?”; or, “The spirit which dwelleth in us lusteth to envy.” But the first clause may be con- tinued to φϑόνον, and regarded as interrogative, reading thus: ἢ δοχεῖτε ὅτε κενῶς ἡ γραφὴ λέγεε πρὸς φϑόνον; “Do ye think that the Scripture speaks in vain against envy?”, and then the second clause reads affirmatively: ἐπιποϑεῖ τὸ πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν “The spirit which dwelleth in us lusteth”, and so the various readings ὅτε ἐπιποϑεῖ and ἐπιποϑεῖ de. The verse, however, is commonly pointed thus: ἢ δοκεῖτε ὅτε κενῶς ἡ γραφὴ λέγεῖ, Πρὸς φϑόνον ἐπιποϑεῖ τὸ πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν; “Do ye think that the Scripture says in vain, ‘I'he spirit which dwelleth in us lusteth to envy’?”, where the latter clause is regarded as a Quotation. Now, it has been found difficult to determine whence the citation is made. Various passages of the Old Testament have been referred to, such as: Gen. VI. 5, 11; Numb. XI. 29; Ezek. XXIII. 25; Prov. XXI. 10; Cant. VIII. 6; and Eccl. IV. 4, all which have little or no similarity to it. Wetstein supposes that the allusion is to Wisdom VI. 11, 23, “wherefore set your affection upon my words: desire them (ποϑήσατε), and ye shall be instructed.” “Neither will I go with con- suming envy (φϑόνῳ τετηκχότι), for such ἃ man shall have no fel- lowship with wisdom (σοφέᾳ)", taking πνεῦμα as the same as copia 124 James IV. 5. [Table D.s.IL.r.0. “wisdom”, and making the clause mean: “the spirit of wisdom is desirable.” But the introductory formula, ἡ γραφὴ Aéyee “the Scripture Says”, is against such a reference, and against the view of Semler and others, that James quotes some apocryphal book. Restricting the words ἡ γραφὴ λέγεε to mean, “the Scripture says”, it may be allowed to inquire whether the formula is limited to the citation of one passage only, or may be extended to include several, that is, may introduce a passage containing the sense of several passages of the Old Testament, without quoting any one in particular. Now, there are many passages to show that this formula introduces a single passage from the Old Testament, such as, Rom. ΤΥ. 8 τέ γὰρ ἡ γραφὴ λέγει; “for what saith the Scripture?”, and then follows Gen. XV. 6 Ἐπίστευσεν δὲ Afoudu τῷ ϑεῷ, καὶ ἐλογέσϑη αὐτῷ εἰς δικαιο- σύνην “And Abraam believed GOD, and it was counted unto him for righteousness”, a passage cited in this same epistle, (James II. 23) with the formula Ἐπληρώϑη ἡ γραφὴ ἡ λέγουσα “the Scripture was ful- filled which saith”, a formula met with in Mark XV. 28, before Καὶ μετὼ ἀνόμων ἐλογίσϑη “and he was numbered with transgressors”, a citation of Is. LUT. 12. For the formula ἡ γραφὴ λέγει see also Rom. X. 11; XI. 3; Gal. IV. 30; 1 Tim. V. 18, where it introduces a single Quotation, i. e. a passage found in a special part of the Old Testa- ment. But it must be admitted that this is not the use of the formula here, inasmuch as there is no passage in the Old Testament which contains the statement πρὸς φϑόνον ἐπιποϑεῖ τὸ πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν “the spirit which dwelleth in us lusteth to envy.” Is the ‘formula, then, ever used to introduce the substance of several pass- ages?, and should it be so regarded here? Now in John VII. 33 it is written’ 6 πιστεύων εἰς ἐμέ, καϑὼς εἶπεν ἡ γραφή, ποταμοὲ ἐκ τῆς χοιλέας αὐτοῦ ρεύσουσιν ὕδατος ζῶντος “He that believeth in me, as the Scripture hath said, out of his belly shall flow rivers of living water”, where it may be supposed that “as the Scripture hath said” . refers to the clause following: “out of his belly shall flow rivers of living water”,—a passage, however, which is not found anywhere in the Old Testament, though the thought it conveys is expressed in several. See remarks thereon in Table E. And why may not our present passage be similarly regarded? Indeed, some think that it contains a general reference to the doctrine of Scripture, and that it is not a direct Quotation. And we have just now seen that the in- troductory formula would be no obstacle to such a view. Compare in support hereof the words in Matt. IL 23 ὅπως πληρωϑῇ τὸ ῥηϑὲν διὸ τῶν προφητῶν “that it might be fulfilled which was spoken by the prophets” not, by the prophet, as of one, but as of several, “the prophets”, ὅτε Malwoaiog κληΐήσεταε “He shall be called a Nazarene”, a& passage not occurring in any one prophet, of course, as the intro- ductory formula would lead one to anticipate, but found, for sub- Table D.s.IL.r.0. James IV. 5. 125 stance, in the writings of the prophets. See remarks thereon in Table C.l.o.a. And why should not ἡ γραφὴ “the Scripture” be taken as extensively? Others think that it is a paraphrastic application of the tenth commandment. Says Dr. Davidson (who adopted this view in his Sac. Herm. pp. 442—3): “The apostle is speaking of Just as the cause of wars and murders, and addresses, in the fourth verse, spiritual adulterers and adulteresses, telling them that such a fondness for the world as they exhibit, is opposed to the will of GOD. In the fifth verse, he adds, “Or think you that the Scripture saith in vain, the spirit which dwells in us lusts to envy?” By φϑόνος is here meant covelousness, — an excessive attachment to earthly things, pro- ducing envy towards all who have more than the covetous themselves. The writer then subjoins “but it (the Scripture) gives a greater favour” in the promise “GOD resisteth the proud, but giveth grace to the humble.” So far from the Scripture remonstrating in vain against covetousness, pride and envy, without presenting any effectual means for their eradication, it contains a direct promise, in the believing reception of which, will be found grace superior to inward corruption, viz. that although GOD opposes the ambitious and haughty, he im- parts grace to such as have no confidence in themselves, but place their whole happiness in GOD, without admitting adulterously any rival in their hearts: “GOD resisteth the proud, but giveth grace to the humble.” If therefore, says the sacred writer, you be conscious of. your inability to overcome such corrupt desires, and pray to GOD, he will give you grace and strength to resist them. The seventh and eighth verses agree with this exposition. If it be correct, then the words in question are nothing but a paraphrastic application of the tenth commandment.” ‘To this exposition, he admits, there is the objection that τὸ πνεῦμα is taken to designate the seat of evil lusts and propensities in man, and that the proper word should have been ψυχή or καρδέα; but he adds in reply that “πνεῦμα signifies dispo- sition, feeling, temper of mind, which disposition may have a bad tendency.” The verb ἐπιτοϑέω he takes to signify, 10 long for or de- sire intensely; and with moog governing an acc. of person or object, it denotes an intense longing towards the particular person or object specified. Hence πρὸς φϑόνον ἐπιποϑεῖ τὸ πνεῦμα means: “the spirit lusts (or longs intensely) towards envy (or covetousness)”. And hence, too, the ground of the prohibition against covetousness, contained in the tenth commandment. If the objection to this explanation, founded on the meaning of τὸ πνεῦμα, be reckoned valid, then, τὸ πνεῦμω ὃ κατῴχησεν ἐν ἡμῖν “the spirit which dwells in us” will be taken to mean the Divine Spirit; and the clause will be understood interrogatively: “Does the Spirit lust to envy?” requiring a negative answer: “By no means,” 126 James IV. 5. ~ [Table Ὁ.5.11.1.0.Ψ And hence is got the meaning given to ἐπιποϑεῖν πρὸς viz. “to be con- trary to and to resist”, when use clause is read affirmatively: “The Spirit ete. is contrary to envy”. (See Schleusner’s Lex. Nov. Test. s. v.). Preferring the former view, sirens follows as the counterpart the clause: μείζονα δὲ δίδωσε χάριν “On the other hand he giveth more grace”; and then comes the Quotation to confirm this: dco λέγεε Ὁ Θεὸς ὑπερη- φάνοις ἀντιτάσσεται, ταπεινοῖς δὲ didwor χάριν “Wherefore it (the Scripture) says: GOD arrays himself against the proud, but giveth grace to the humble.” Some think that ἡ γραφὴ λέγεε refers to this Quotation, and that the clauses between proceed from James; the words πρὸς φϑόνον ete. not referring to any passage or passages of the Old Testament. But to this it is replied that whenever such a phrase occurs, some part or parts of the Old Test. are immediately quoted or allided to, (for which see references given); and that the Quotation in ver. 6 is adduced to prove the statement in that verse, and not the words of ver.'5. There are other explanations of this passage, which, however, are open to greater objections than those given above, and need not be adduced here. TABLE E contains the Quotations in the New Testament, which differ from both the Hebrew and the Septuagint, which are also themselves at variance. This Difference may be I. in Words; or Il. in Clauses; or III. in Both. Hence Table E will be divided into three parts correspond- ingly. Table 1.1., Table ΕΝ... and Table E.III. And, as the Difference in Words may have reference to the rendering (1); to the omission (0); and to the addition (a) thereof, Table E.I. will be subdivided into corresponding parts. Table E.Lyv.; Table E.I.o.; Table E.I.a.; or combinations thereof. Also, as the Difference in Clauses may have respect to their position, as 1 introductory; 2 intermediate; and 3 final, Table E.IIL. will also be broken up into Table E.JI.1; Table E.JI.2; Table 1.11.8 to correspond; and the letters r, 0, and a, will intimate about the rendering, omission and addition thereof. Similarly will there be subdivisions of Table E.UI. Matt. I. 23. [τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωϑῇ τὸ ῥηϑὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος] 23 Ἰδοὺ ἡ παρϑέ- vos Ev γαστρὶ δξει καὶ τόξε- ται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, 23. xadecovorw cCBCEKLM SUVZ4 etc. ..D al2 Eus Epiph Vig -oeeg .. (alii pp! vocabit, -bitis, -bitur). [22Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, say- ing,] 23Behold, a virgin TABLE E.I.r. (1) Is. VIL. 14. [ ‘due τοῦτο δώσει κύ- ριος αὐτὸς ὑμῖν σημεῖον"] σφ Ὁ: ’ > ) ἐδου ἡ παρϑένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, καὶ καλέσεις τὸ ὄνομα αὖ- τοῦ Ἐμμανουηλ. e€er pro λήψεται in Alex. MS. | «oe τεξ. in Ald. Ed. desunt. [14Therefore the Lord himself shall give you a sign:| Behold, a virgin 15. VII. 14. g) = 126K. h)= 96K. i) Cum Kametz sub n 174. 226.380; 210 ap. R.Edd. Alii sub π exhibent Schva. k) ~ qd K. et Edd. ['4Therefore the Lord himself shall give you a sign;| Behold, a virgin 128 shall be with child, and Matt. I, 23; Matt. IX. 13. shall conceive in the womb, [Table E.Lr. shall conceive, and bear a son, and *shall call his name Immanuel. and shall bring forth a son, and thou shalt call his name Emmanuel. shall bring forth a son, and *they shall call his name Emmanuel. * or @ his name shall be * or ¥ thou, O virgin, shalt called. call. The Hebrew mooyn is correctly rendered ἡ παάρϑενος the virgin, not, a virgin, NW is an adj. meaning pregnant, with child; which the Vat. LXX. renders ἐν γαστρὶ λήψεται, shall conceive in the womb, with respect to the act, whereas Matt. has ἐν γαστρὶ &ee shall have in the womb, marking the state, and more nearly expressing the Heb., which reading, ἕξει, is found in Alex. LXX. and others. MNP) is rendered in the LXX. καλέσεις, and in Matt. xvdecovor. To me there appears to be here no discrepancy. The name of the child is Immanuel, which the Heb. represents as being bestowed on it by its mother: She shall call. But as other individuals would call it by the same name as its mother gave it, they too would call it Immanuel; and hence could it be said with Matt. καλέσουσε they shall call. Nor is it difficult to account for this change. The original makes the virgin the subject of each predicate; but. as the last verb ὨΝῚΡ (for the usual form mp [See Ges. Heb. Gr. 8 44. Rem. 2,§ 73 Rem. 1 ANP; NSAP; NXP Ges. Heb. Lex., Lee’s Heb. Lex. sub v. 87P]) appears to have -the form of the 254 per. sing. praet., and is pointed as fem. with schva under Mh, or, as masc. with Kametz under it, Ὁ, as noted above, it might be rendered with the LXX. καλέσεις, (the former being given as the marginal reading: thou, O virgin, shalt call) which is read in Matt., as noted above. A very slight change in this irregular form DNTP would make it represent the 3. per. pl. NTP, which Matt. may possibly have read, and so rendered, as is done in several MSS. of the LXX, ani the Fathers. (2) Hos. VI. 6, ὄλεος ϑέλω ἢ ϑυσίαν. Hos. VI. 6. no] NO} ΣΕ WON Matt. IX. 13. [uc dere τί ἐστιν) Ἔλεος ϑέλω καὶ οὐ ϑυσίαν. eheog (Gb’) cBC*D al...¢ eleog many copies edeor.. eheov cC***EFGKLMSUVXA — 7... xa ov Alex. MS. Compl. etc. Ed, and many others. I desired merey and not sacrifice. I will have mercy rather than sacrifice. [learn what that meaneth] I will have mercy and not sacrifice. Matt. has rendered the Heb. *A¥EM which means: to incline, to be favourably disposed; and, if to doing any thing, then: to please, desire, will, by ϑέλω, to will as in the LXX. Yet they differ slightly, *AYDM being: “I desired”, I inclined to or delighted in, and ϑέλω being: “I will’, 1 wish, rendered incorrectly by: “I will have”, i. 6. I am determined to have, εὐδοκῶ ἐν would probably come more nearly to the original, Table E.Lr.] Matt. XII. 7; Matt. XIII. 35. 129 The Heb. ΝΟῚ Matt. follows in χαὲ οὐ, which the LXX. replaces with #: “rather than”. It is seen that this Quotation varies so slightly from the Heb. that it might have been placed in Table B.s. Matt. XII. 7. [e2 δὰ ἐγνώκειτε τί ἐστι»] Ἔλεος ϑέλω καὶ οὐ ϑυσίαν, eleos ¢(B? cf 9, 13) CD al Or1..¢ edeov CEGKLMSUVA ete, [But if ye had known what this meaneth, | I will have mercy, and not sacri- fice, See the foregoing No. 2 for any remarks. Matt. XIII. 35. [ὅπως πληρωϑῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος] ᾿Δνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κε- κρυμμόνα ἀπὸ καταβολῆς. ς in f. add χοσμου cCDE FGKLMSUVXT™ ete... om cB 1. 22.e k Or. [That it might be ful- filled which was spoken by the prophet, saying, | I will open my mouth in par- ables; I will utter things which have been kept se- (3) Hos. VI. 6. ἔλεος ϑέλω ἢ ϑυσίαν, theog many copies edeor | ἢ ..xav ov Alex. MS, Compl. Ed. and many others. I will have mercy rather than sacrifice. (4) Ps. LXXVILI, 2, > - ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φϑέγξομαι προ- , > > > ~ βλήματα ἀπ᾽ ἀρχῆς. I will open my mouth in parables; I will utter things which have been hidden from the beginning. Hos. VI. 6. M2I-ND) YAN TON I desired mercy, and not sacrifice, Ps. LXXVIII,. 2. Ἔ 05) MNREN®) SOIT NT TNS) e) Π ἃ f.=31, 2.145. 224K. ἢ) 'nb 220 Κα. g) n= 222K, I will open my mouth in parable: I will utter dark sayings of old: cret. from the foundation of the world. It may be said that this passage has been partly taken from the LXX., since the first clause in each literally agrees. Yet, why did Matt. depart therefrom in the other? Was it because he thought it was not exactly rendered? The LXX. gives: φϑέγξομαι προβλήματα an ἀρχῆς “I will utter problems from the beginning”, i. e. (as I understand it) things which have all along from the beginning been proposed to be considered, whereas Matt. renders: ἐρεύξομαε xexovp- μένα ἀπὸ χαταβολῆς “I will belch out (or pour forth copiously) things hidden from the foundation”, in which rendering he agrees with the Heb. The Heb. Dwin2 “in a parable”, they both render by the plural: ἐν παραβολαῖς; and the corresponding word in the next parallel ninn “hidden things’ is better translated by, Matthew’s κεκρυμμένα than by the προβλήματα “riddles” of the LXX. The root from which 9 130 Mark XIV. 27; Luke IT. 24. (Table E.Lr. it comes may be compared with our word “to hide”. The date, from which the hiding is reckoned, is given in the Ps. as D7P™2 “from of old,” or ancient times; rendered by the LXX. éa ἀρχῆς “from the beginning”, and by Matt. ὠπὸ καταβολῆς “from the foundation’, (χοσμου “of the world” being read in g¢ as noted above) which is only a more definite way of expressing the original “from the fore”, equi- valent to “from time past”, which past time is considered to be before one, in Hebrew thought, (comp. the Greek πρόσω καὶ ὀπίσω “before and behind”, of time past and future); and, as no part of that past time is specified, it may point to its commencement. Mark XIV. 27. [γέγφαπται) Πατάξω τὸν ποιμένα, καὶ τὰ πρόβατα διασκορπισϑήσονται. ta προβ. διασκ. CBCDL al ikq faci: .¢ (Ln) δέαῦκ. ta πρ. cAEFGHKMSUVXI-4 al pl vg cop al | -covtac cACDFG KLA alm...¢ -oerae CBE MSUVXVF al pl | EFKM al plur2° a e add τῆς ποιεμνῆς. {it is written, | I will smite the shepherd, and the sheep shall be scattered. (5) Zech. XIII. 7 πατάξατε τοὺς ποιμένας, καὶ ἐκσπιάσατξ τὰ πρόβατα. Alex. MS. et Ald. et Compl. Edd. πατάξον τὸν ποιμένα, | wae διασκορπισϑηοονται ta πρ. της ποιμνὴς Alex, MS. Other copies have -ϑησεται. Ald. et Compl. Edd. -ϑητ- ὠσαν. Mostomilrys ποεμνῆς. smite ye the shepherds, and draw out the sheep. Zech. XIII. 7. mya") 8). jN30 psi’) g) Ἴπὶ 180K. ἢ) »ynn $9 K. i) masypry multi K. smite the shepherd, and the sheep shall be scat- tered. Mark differs from Matt. in not having τῆς ποίμνης “of the fold”, though that is read in some MSS.; otherwise they agree. For further remarks, then, see Matt. XXVI. 31, where the change of the verbal form is accounted for. It may be added. here, that J887 being a collective noun “flock, flocks” i. e. of small cattle, “sheep and goats”, and rightly rendered by τὰ προβάτω, has the verb in the pl. 3 per. f. PSN ille dispergentur, “they shall be scattered or shall disperse themselves.” (6) Luke 11. 24. Lev. XII, 8. [χατὰ τὸ εἰρημένον ἐν Lev. XII. 8. , , - Ὑ) ᾿ ” , γύμῳ κυρίου,] ζεῦγος τρυ- δύο τρυγόνας ἢ δύο νοσ- γόνων, ἢ δύο νοσσοὺς περι- 132%) Ὁ IS orn nw my σοὺς περιστερῶν, στερῶν. νοσσ. (Gb’) CBEF*GHSVA alt? fere..¢ Ln veooo. cADK LMRUXI‘4 al pl. {according to that which is said in the law of the Lord,| A pair of turtle- two turtledoves, or two two turtles, or two young doves, or two young pigeons. young pigeons, pigeons. In the law of the trespass-offering, as given in Lev. V. 11, we find in the original, as here, 39°32 ΔΝ OMY rendered in the LXX. ζεῦγος τρυγόνων ἢ dbo νοσσοὺς περιστερῶν, which is Luke’s translation, so that the LXX. has departed from itself in rendeting veooo. Alex, MS, q) = 136 K. Table E.L.r.] John XIX. 37, 131 differently, farther on, viz. in Ley. XII. 8. But the original is more explicit than either the LXX. or Luke. To express the Heb. accurately in English, it should be translated: “two female turtledoves or two sons of a pigeon”, i.e. two male young-pigeons, where the respective genders are distinctly stated, the former female, the latter male. Luke points out the male in: δύο νοσσοὺς περιστερῶν “two male young of pigeons”, (as does the LXX.) but he leaves “the brace” ζεῦγος un- decided in gender, unless it be that it must take its gender from τρυγόνων “of turtledoves”, and be feminine. (7) John XIX. 37, Zech. XII. 10. Zech, XII, 10. [ἑτέρα γραφὴ λέγει] Ὄψον»- καὶ ἐπιβλέψονται πρὸς “wis ON i) 9b bs) Oram) Tae δἰς ὃν ἐξεκέντησαν. μὰ avd? ὧν κατωρχήσαντο. ἷ ΤΡ) ἐπιβλ... οψονται 240. | h) wbx plurimi Καὶ. et R. av wy x. Many MSS. τοῦ Edd. i) nx) 494; 206 K. εἰς ov ἐξεχεντησαν. Ald. Ed. k) pn 355 K, adds that clause. [another scripture saith, | They shall look on Him and they shall look to me, and they shall look upon whom they pierced. instead of the things where- | me whom they have pierced. with they have mocked me. It is admitted that John quotes Zech., which, as it stands in the received text, is correctly rendered above; and, since, during the crucifixion, a soldier speared Christ’s side, John regards that circum- stance as the literal accomplishment of the prophecy. Hence, in ap- plying it to the event, he records: ὄψονται εἰς ὃν ἐξεκέντησαν “they shall look unto whom they have pierced.” It is well known that in Greek the relative often includes the antecedent, like what in English; and it is so here. Thus it may read either “unto (me) whom’, or “unto (him) whom”; and if the former be adopted, it will agree with the received reading of the Hebrew. But, if the latter, we shall endeavour to reconcile them. By attending to the speakers in the two passages, there will be seen to be no discrepancy whatever; for in Zech. Christ is represented speaking himse// to the prophet, whereas in the gospel John is writing of him, and naturally would use -the third person. “Some think, as do Randolph and OES that the evangelist read Pox “unto him”, instead of ox “unto me”, which is favoured by various ancient MSS. (above fifty) and a tew old editions. But the reading is a mere correction’, and I am disposed to regard the present text as correct, the LXX. giving a corresponding version, with which Aguila and Theodotion agree. But, that the citation under notice was not copied from the LXX. is certain, there being an observable difference between them. “It is not easy” says Davidson, “to make sense of the Septuagint rendering. The literal meaning of it is “they shall look at me, instead of the things, concerning which (or against which) they have contemptuously gt 132 Acts VII. 49—50. [Table E.Lr. danced (or rejoiced).” The whole difficulty lies in rendering the last clause. Now, the prep. MS means primarily in front of, and hence, over against, and the verb 7P7 “they have danced down, trampled under foot, regarded as vile and treated- with contempt.” The meaning will therefore be “they shall look on toward me, over against (i. e. having in view, since what is over against is in view) the things which they have contemned” (i. 6. the offer of salvation through Jesus, the Messiah, made first by himself and afterwards by his delegates, and all its consequences). This explanation accounts well for what follows: “and they shall beat (upon their breasts) for him a lament, as for a beloved one &c.” I shall next attempt to account for such a version. The LXX. appears to have regarded “the piercing” as being said, not literally, like John, but metaphorically; just as we hold that mentioned in Luke II. 35 to be so. And, as, to pierce a thing may be said for, to despise and reject it, the LXX. may have resolved the figure, and adopted the latter idea. Yet, they themselves have, in this case, used a figurative expression of that idea, since they give κατωρχησᾶντο “they have danced down.” Keeping in mind that victors were wont to tread on the necks of their conquered foes, as a mark of subjugation, and of their contempt for them, it is seen that the two metaphors are synonymous, that “the piercing” in the sense of “to consider vile” is expressed by “they danced down” or trode upon. Also the relative (WS is not referred to τ δ as its ante- cedent, so that MX must have been regarded as, not properly the sign of the acc. but the prep. From this rendering by the LXX. has probably arisen the various reading WP, meaning “they skipped, danced”, formed by transposing the first and last letters of the root. (8) Acts VII. 49—50. [κα Fag ὁ προφήτης λέγει] 490 οὐρανός μοι ϑρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν πο- δῶν μου ποῖον οἶκον οἰκο- δομήσετέ μοι, λέγει κύριος, ἢ τίς τόπος τῆς καταπαύ- σεώς μου; "οὐχὶ ἡ χείρ μου ἐποίησεν πάντα ταῦτα; 49, μοε... 10" (d meus, item vv al) μου et D add eorer| de (al' re) yy... B vv pl (non vg syrl) xae ἡ yn | ποιον... al Chr praem καὶ | B alt orxodopnoate | teg... 1) που- og | D al vv m Thdrt add in f. ἐστιν. 50. παντ. tavr. CACDE al ...¢ ταῦτ. παντ. cBH al pler vv ul vdtr omn pp. {as saith the prophet, | Is. LXVI. 1—2. ‘O οὐρανός μου ϑρόνος, καὶ ἡ γῆ ὑποπόδιον τῶν πο- δῶν μου" ποῖον οἶκον οἶκο- δομήσετέ μοι; καὶ ποῖος τύπος τῆς μου; πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου. καταπαύσεώς 1. μου ϑρονος..«μοε Alex. MS. Ald. et Compl. Edd. | και ἢ yy ...ἢ de yy Alex. MS. Ald, et Compl. Edd. | xc ποιὸς ... ἡ ποιὸς Alex, MS, Compl. Ed. ... ἡ τες 26, Sb, 2. Many var, but none agrecing with N. T, Is, LXVI. 1—2. OTT PINT NOD Ow Wa MD ANN") 9727 DPD ANI") 197 IA ΠΑ ΟΞ ΩΝ.) 2 m2") — apey ΥὉ a) aoe” multi Και ΒΡ) ‘oy 113. 154. 294 Καὶ. 6) 1 = δῦ, 150, 153. 206, 309, 380, 598; 294 ap. K, Table E.Lr.] 49Heaven 7s my throne, and earth zs *my footstool: twhat house will ye build me? saith the Lord: or what is the place of my rest? 5°Hath not my hand made all these things? *Gr. the footstool of my feet. fOr, what sort of. Rom. Ill. 14. i1Heaven zs my throne, and the earth ἐς *my foot- stool: what house will ye build me? and }+what ἐς the place of my rest? 2For all these things hath mine hand made, *Gr. the footstool of my feet. + Or, what sort of, 133 !The heaven 7s my throne, and the earth is my foat- stool: where és the house that ye build unto me? and where ἐς the place of my rest? 2For all those things hath mine hand made. That this Quotation has been cited from the LXX. may be ad- mitted, since, with a few exceptions, they agree almost word for word. The following are the variations. The Heb. ᾿Ξ ΘΔ “the heavens are my throne” is rightly given in the LXX. ὁ οὐρανός μου ϑρόνος, for which in Acts is read: joc Hooves “is a throne for me”, i.e. = I have heaven as a throne. YUNM) in the LXX. xa ἡ "γῆ, in ‘Ate ἡ δὲ γῆ. Acts next agrees with the LXX. in ποῖον οἶκον οἰχοδομήσετε μοι “what sort of house will ye build for me”, as the rendering of NI™8 2m Wks M2 “what is the house which ye will build for me”, where the former drop the relative, and of course make the antecedent the object, rendering M2 TITS by ποῖον οἶκον. In Acts, there is here inserted, Aeyvee xvgeog “saith the Lord”, which may have been borrowed from the beginning, FY WN 13, in the LXX. οὕτως Adyec xvecos “thus saith the Lord”, and is thus not a pure addition on the part of the citer. The next 7 τές τόπος “or what is the place” departs from the LXX. xa ποῖος τόπος “and what sort of place”, the corre- sponding rendering of OP) M78) “and what» és the place”, the LXX. again giving ποῖος for ΠΝ. The next clause is simply added in the original: “and all those my hand made”, but in the LXX. it is intro- duced by yéo “for”, as assigning the reason for the previous inquiries. In Acts it is put interrogatively, οὐχὲ “hath not my hand made all these?” which requires an affirmative answer, and is thus a very appropriate subsequent of the preceding, and presents only a different form from the original, the question in Acts finding its answer in the Heb. form: “hath not my hand made?” = “my hand hath made”. Ἐν (9) Rom, III. 14. Ps; ΤΧ 28> Χ 1) Ps? Xe. ὧν τὸ στόμα ἀρᾶς καὶ οὗ ἀρᾶς τὸ στόμα αὐ- myo?) xon yb") mx πικρίας γεμεῖ. τοῦ γέμει καὶ πικρίας καὶ 3 Υ 3m δόλου. τ Ln oy το ot. [αὐτῶν] cB 171. a) 1053 245 Κα. δ) praef. Whose mouth is full of cursing and bitterness. Whose mouth is full of cursing and bitterness and deceit. = 37. 39 et al 10, His mouth is full of curs- ing and *deceit and fraud. * Heb. deceits. The pl. ὧν is used for the sing. ov, since Paul is writing of the wicked collectively, whereas the Psalmist describes them individually ; yet, what is true in the latter case must be true in the former also, 134 1 Cor. XV. 54. [Table E.1.r. The Sept. has the relative od and also a possessive pronoun αὐτοῦ, limiting στόμα, the latter alone of which occurs in the Heb. 1 “his mouth”, and the former in the New Test., which appears to be used in preference, to give a connectedness between the Quotations taken from different parts of Scripture, a practice the admissibility of which no one would question. The New Test., along with the Sept., varies from the Heb. in rendering ΤΥ “deceits” in the pl. by πεκρέωας “bitterness” in the sing., and seems to derive it from 17?) “to be bitter” instead of, from 27 Piel N57 “to deceive”. (10) 1 Cor. XV. 54, Is. XXV. 8, 18, XXV. 8. [τότε γενήσεται ὃ λόγος ὁ γεγραμμένος] Κατεπόϑη κατέπιεν ὃ ϑάνατος ἰσχύ- mod mien yon’) ὁ ϑάνατος εἰς νῖκος. σας ον δὸ;- - vixog ... habent (ut talia 5) '2) 72, 96.150. 153.187; sepe) vecxocs BD"1; in content- 4ap.K. tone Tert. Cyp Hil Hier. [then shall be brought to pass the saying that is written, ] Death is swallow- Death having prevailed He will swallow up death ed up in victory. hath swallowed up. in victory. ; Here we have χατεπόϑη ὁ ϑόνατος εἰς νῖκος “death was swallowed up unto victory.” By turning to the original, we find that the words, as they are pointed in the received text, must be translated “he (i. e. Jehovah) swallows up (or destroys) death for ever.” The Sept. appears to have used the verb in the same form, as the passage is there rendered xatémev ὁ ϑάνατος ἰσχύσως “death being strong swallowed up.” As this translation, however, does not convey the idea of the original, but rather its opposite, its support of the received pointing must be considered very small. The same form seems to have been used by Aquila who gives καταποντέσεε τὸν ϑάνατον εἰς νῖκος “he will drown death unto victory’. Nor is Paul without countenance in his reading, for Theodotion translates as he does. “But perhaps” says Dr. Davidson (in Sac. Herm. p. 418) “the verb should be pointed as Pual, and then the sense will be “death shall be destroyed for ever.” Doubtless, since the pointing is not authoritative, the very slight change of yz into ya is not inadmissible. Yet we should prefer keeping it as it is, since the Hebrew, in all the other clauses, makes the Lord of Hosts the actor, and the present one also could not but be said of Him; and. since the New Test. states the main idea, viz., the destruction of death—which was all that was needed, without adding the actor as in the original. The closing expression would seem to be different. The Heb. mys is usually rendered “for ever”. The verb, with which the noun is connected, viz. M¥2 means primarily to shine, be illustrious, said of Table E.L.r.] 1. Cor, X Vi 55. 135 one who has done splendid deeds, which presupposes his being power- ful, valiant. In Chald. the same word ΓΞ) means to excel, to overcome (see Dan. VI. 4. ΠΤ 7 14 PSP “this Daniel was preferred’ ἢ as it does in Syr. also eee to conquer, but pp. to shine; whence Lang illustrious). From this Aramean usage, then, it is easily seen why the Apostle rendered it by εἰς νῖκος “unto victory”; and his meaning is, that death was being swallowed up (or destroyed) until a victory was gained over it, which could never be said so long as death had the least power,—in other words, which would be only when death was utterly destroyed, so as never after to be able to display any power— which is tantamount to its extinction “for ever”. From the idea of strength may come also that of being firm, enduring, eternal; and hence the meaning of perpetuity, everlasting, attached to the noun, by which the expression in the text is usually rendered. “Some assume also the idea of perfection, completeness, and make the phrase mean, wholly, entirely; but in all the passages, where this meaning is assigned, the idea of perpetuity may, perhaps, better be retained. We have seen, then, that whether it be rendered δὲς wixog “to victory” as does the Apostle, with others; or “for ever’ = “utterly” which is met with among good translators, the meaning is not altered. It may be added that, instead of translating δὲς νῖχος literally “to victory”, it may be rendered “for ever”, since thereby mya? 15 rendered, 6. g. 2 Sam. II. 26 μὴ εἰς νῖκος καταφόγεταε ἡ ῥομφαέα; num in perpetuum devorabit gladius? Will the sword devour for ever? See also Job. XXXVI. 7; Thren. V. 20; Amos I. 11. (11) 1 Cor. XV. 55. Hosea XIII. 14. Hosea XIII. 14. ποῦ σου Juvate τὸ κέν- ποῦ ἡ δίκη σου, ϑάνατε; FIN" ) my 2) ἫΝ τρον; ποῦ σου ϑάνατε τὸ ποῦ τὸ κέντρον σου, ἅδη; ΡΣ INU 2p VUKOS > κεντρ. et vexoc (BD*l rursus duxy...vexy 130. 311. n)'x "5 ἢ = 476 K. νείκος VV. 55. 57.) hoe ord. o) = 126. 218. 248 K. cA** (*om σοῦ oov a. TO Vx.) DEFGKL al ut vdtr longe pl it syr utr... Ln vex, et κεντρ. cBCI 17. 64. 71. vg. cop aeth| ϑανατε bis cBCDEFGI 39. 67 **vg cop aeth...¢ ante to vex. habet ἅδη cA** (vide ante) KL al pl vv m Or Ath! Euther al pm. O death, where és thy Where ἐς thy cause, Ὁ O death, I will be thy sting? O *grave, where is death? Where és thy sting, plagues: O grave, I will thy victory? O hades? be thy destruction. * g Or, hell. According to this text, Paul says ποῦ cov ϑάνατε τὸ κέντρον; ποῦ σου ϑάνατε τὸ vinog; “Where, O death, is thy sting? Where, Ὁ death, is thy victory?” Another text transposes χέντρον and vixos, 136 1 Pet. 1. 24—25, (Table E.Lr. reading ποῦ cov, ϑάνατε, τὸ νῖκος; nov cov, ϑάνατε, τὸ κέντρον; “Where, O death, ts thy victory? Where, O death, és thy sting?” Still another text reads, ἅδη “Ὁ hades” instead of the second devate “O death”, being otherwise as the latter text, whereby it approaches the Sept. ποῦ ἡ δέκη cov ϑάνατε; ποῦ τὸ κέντρον cov dn; “Where is thy penalty, O death? where is thy sting, O hades?” The original, as now pointed ONY FDOP WN HYD PIB MN “I will be thy destructions, Ὁ death; I will be thy contagions, O sheol (or grave)” differs from both. Instead of YIN it has been proposed to read TN “where?” and thus it oe be brought nearer τ versions. The 10 verse begins with 727 2 18 “I will be thy king”; but another reading is 78 “where is thy king?” and if such a change be admissible there, why not here? “Those who think’, says Dr. Davidson (in Introd. to Ὁ. T. p- 157) “that the Hebrew should be corrected by the New Testament here, proposing to change 48 J will be into MS where, are altogether mistaken.” He remarks (ut sup.) that “this is a free citation from the LXX., who have not rendered the Hebrew closely, or correctly, for they have mov for IN as if it were MN, ἡ diy σοὺ for 724, and τὸ κέντρον σου for 72M.” Yet he allows (in Sac. Herm. p. 419) that “the sense is the same in all, though the words are different”, and such will be readily admitted to be the case. (12) 1 Pet. 1. 24—25. πᾶσα σὰρξ ὡς χόρτος, καὶ πᾶσα δόξα αὐτῆς ὡς ἄνϑος χόρτου ἐξηράνϑη ὁ χόρτος, καὶ τὸ ἄνϑος αὐτοῦ ἐξέπεσεν" “ "τὸ δὲ ρῆμα κυ- plov μένει εἰς τὸν αἰῶνα. 24. ὡς pr cBCGK al ut vdtr longe pl vg cop syr? ... Gb° Ln omeA al8 am” | av- τῆς CABCGK ἢ al? vg syr ἐνὸς (= Gb Sz) ανϑρωπου (Gb’) ¢ minuse arr | avrov cCGK al ut vdtr longe pl vg ...Gb20 LnomcAB 419 am al. 25 κυρίου... 501} aeth Did Thph του Geov | All flesh 7s as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25But the word of the Lord endureth for ever. Is. XL. 6—8. πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς Ἰέξηράνϑη ὁ χύρτος καὶ τὸ ἄνϑος ἐξέ- πεσε, ὅτὸ δὲ ρῆμα τοῦ ϑεοῦ ἡμῶν μένει εἰς τὸν αἰῶνα. Ν ἄγϑος χορτου" 6. praem. ὡς ante χορ. 46. 49. 8. Many copies have ῥῆμα κυρίου μένει. All flesh ἐς grass, and all the glory of man as the flower of grass. ‘The grass withereth, and the flower falleth away; but the word of our GOD en- dureth for ever. This Quotation varies from the original χορτος “grass”, and so the Sept.: reading “all flesh is as grass” in affixing αὐτοῦ to ἄνίδος making “and its flower Is. XL. 6—8. δ) yn siya 9" win? men yn y70n >is "27 ys 522 PEN ndyy> mp All flesh is grass, and all the goodliness thereof is as the flower of the field: 7The grass withereth, the flower fadeth; §.... but the word of our GOD shall stand for ever. in prefixing wg “as” to for “all flesh és grass” ’ Table E.Lr.] 1 Pet. Il. 24fp.; 1 Pet. IV. 8. 137 falleth” for “fadeth the flower”, like the Sept.: lastly, in reading xugcou “of the Lord” for τοῦ ϑεοῦ ἡμῶν “of our GOD”, as in the Sept. for the Heb. ἸΌΝ. Table E.Lr.a. according to Tischendorf’s text. Both Sept. and New Test. vary slightly from the Heb. in reading ὡς ἄνϑος χόρτου “as the flower of grass” for MU 82 “as the flower of the field.” These additions and alterations would put it in The 7 verse of the Heb. has been omitted, but it may be borne in mind that it is not found in some MSS. nor in the Sept. 1 Pet. 11. 24fp. ὅς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν. ἡμῶν... Β υμων. Who his own self bare our sins. These words in 1 Pet. are, properly speaking, though bearing an evident reference to these verses 1η [5. it be On “our sicknesses”, OM “their iniquities”, Sept. renders by ἁμαρτέως “sins”, the word that Peter uses. Nl in ver. 4, the Sept. renders by pegee “he bears”, (12) Is. LIII. 4. οὗτος τὰς ἁμαρτίας ἡμῶν φέρει. οὗτος... οὗτως 62. et ed. ae | auaotias...c0 ϑενείας He beareth our sins. 19: 1ΠΠῚ tte καὶ τὰς ἁμαρτίας αὐτῶν αὕτος ἀνοίσδι. And himself -will bear their sins. Iss LIT? 12. καὶ αὐτὸς ἁμαρτίας πολ- λῶν ἀνήνεγκε. And himself bare the sins of many. 15. 111. 4. ivy’) som ΟΠ) JOS a) wxdn 150. 154. 198. 309 K. In singulari Re 20. 304. 380. 545. 548; 3. 305. 579. a p. R._ b) In participio (nose) 304 ἢ. Surely he hath borne our griefs. Is, ἘΠῚ) 11. Sao Nin Ody) for he shall bear their iniquities. 15: .6Π1:.}2. Ny") ὉΞ ΝΟΣ NI] ἀγΞ 30 ιν τ᾽ , and he bare the sin of many. not a Quotation, Whether or NOD “sin”, the eee but in ver. 12 by cunveyxe “he carried up”, which Peter gives, 5am” of ver. 11 being rendered by ὠνοέσεε “he will carry up.” The verb which Peter employs shows a constructio praegnans, own body (when offered) “up” on the tree. i Pet. Vi. 8. ἀγάπη καλύπτει πλῆϑος ἁμαρτιῶν. αγαπη cABGK al fere?° Clem} Chr? Oec ...¢° (item Sz. non ¢; Gb00) pracem 7 ce min mu Thph | καλυπτει (13) Prov. Ἂς 12. πάντας δὲ τοὺς μὴ φιλο- γνεικοῦνιας καλύπτει φιλία. -yee, in ἃ] MSS. καλυπτει... meaning “he carried” our sins in his Prov. Χ, 12: Moan ΡΨ ΕΘ Ὁ») ' nor mis 138 2 Pet. Il. 22fp; Rev. II. 27. [Table E.Lr. (Gb”) cABK al plur40 vg cop νος -wee CG al mu syr? Vee. charity *shall cover the multitude of sins. * @ or, will. It is easily seen that this is a Quotation from Proy. X. 12, which reads “over all transgressions will love cover.” The Sept. could not have been used here at all, since it renders: “All who love not strife does friendship cover”, which yields a quite different meaning. Peter has adhered to the Hebrew, but reads πληϑὸς “a multitude” for 59 “all”, the same thing still, since there could not be a “full number”, if one were omitted. but love covereth all that but love covereth all are not contentious. sins. (14) 2 Pet. II. 22 fp. Prov. XXVI. 11. [συμβέβηκεν αὐτοῖς τὸ τῆς ἀληϑοῦς παροιμίας] Κύων ἐπιστρέψας ἐπὶ τὸ ἔδιον ἐξ- ἐραμα. ἐξεραμα (al πὶ -ρασμα, K τρεμα) ... 1917.. pp m [τον εδ.] ἐμετον. [But it is happened unto them according to the true proverb, | The dog zs turned to his own vomit again. The first part of this verse, quoted from Prov., agrees closely with the Hebrew, from which the Sept. departs. By the Heb. Sp “vomit” is meant “what has been vomited”, and so Peter's ἐξεραμα, but the Sept. renders it by ewetoy “what causes to vomit”, an emetic. From the last clause of the verse not being found in the book of Proverbs, it might be concluded that Peter refers here, as also in 1 Pet. IV. 8, to proverbs that were then current. So Dr. Davidson thinks in regard to the last named. He says, in Introd. to Old Test. Ρ. 174 “Perhaps the apostle refers to a proverb which was then cur- rent, and not to the passage in the book of Proverbs.” And if so there, much more so here, where he adds a clause not found in Pro- verbs, and yet introduced by him with συμβέβηκεν αὐτοῖς τὸ τῆς ἀλη- ϑοῦς παροιμέας “that of the true proverb hath happened to them.” (15) Prov; 2X VG ὥςπερ κύων ὅταν ἐπέλϑη ἐπὶ τὸν ἑαυτοῦ ἔμετον. wp) Oy aw 3023 kk) xp plures Κὶ et R. TOV EAV. ἐμ. ... τι ἐμ. αὐτου Alex. MS. As a dog returneth to his vomit. As a dog, when he re- turneth to his own vomit. Rev. II. 27, καὶ τιοιμανεῖ αὐτοὺς ἐν εἰ τ eae , ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται. συντρίβεται CAC al certe pm Gb’ -βησεται cB al35 vv fere omn. And he shall rule them with a rod of iron; as the Pa. IL, 9. - > ‘ ae) ποιμανεῖς αὐτοὺς ἐν δάβ- da σιδηρᾷ, ὡς σκεῦος κερα- μέως συντρίψεις αὐτούς. Alex. MS. prem xae | og oxevy in Alex, MS, Ald, et Compl. Edd. Thou shalt *rule them with a rod of iron; thou Ps; 3: bia wav/a Ὀν 2" oypan") avi) 22 z) oynn permulti K. a) ‘33 121.150 Καὶ! b) orpsn 19 K. Thou shalt break them with a rod of iron; thou Κα Table E.Lr.] Rey. 11, 27. 139 vessels of a potter shall shalt dash them in pieces shalt dash them in pieces they be broken to shivers. as a potter’s vessel. like a potter's vessel. * Primarily to tend as a shepherd. This passage is evidently quoted from Ps. II. 9. There is how- ever a difference of persons, the third being put for the second. The Heb. OYA “thou shalt break them” is rendered both in the Sept. and in the New Test. by ποιμανεῖς “thou shalt feed”, “act toward them as a shepherd”, a meaning to be got from Oy NM by a different point- ing and referring it to NY to feed, and tropically: to rule, care for, as a shepherd, whose duty images that of a king. The remaining difference may be thus exhibited. The Rev. may be rendered thus: “As the pottery vessels are dashed to’ pieces, (so shall he dash them)”; and the Hebrew thus: “As a potter’s vessel (is dashed to pieces, so) shalt thou dash them.” 140 Rom. I. 17. [Table Ε.1.0. TABLE E.Lo. (1) Rom. I. 17. Hab. II. 4. Hab. II. ὡς [καϑὼς γέγραπται] Ὁ δὲ ὃ δὲ δίκαιος ἐκ πίστεώς TDM ἸΩΣΩΝ 3) pray) δίκαιος ἐκ πίστεως ζήσεται. μου ζήσεται. ex πίστεως (et Clem Chr pov ex mot. Eno. Alex. 4) + 35s» 96 K. pos) us- Thdrt al πὶ Ir Amb al) ...C* ΜΒ. et Ald. Ed. Many MSS. = que ad »> vs. 5. = 467 K, prem μου, add idem SyrP οπιϊΐ μου. r) ἼΣΩΝ videtur 328 Καὶ. Eus Hier. ΣΌΝ ed. 1. [as it is written,] The but the just shall live but the just shall live just shall live by faith. by my faith. | by his faith. Rom. I. 17 closes with the Quotation ὁ δὲ dtxatog ἐκ πέστεως Cyoerae “and the just man shall live by faith”, where faith is repre- sented as the source of his life. Now, there never can be a faith, unless it have both a subject and an object, i. e. a person by whom and a something about which it is exercised. By turning to the original, we are informed of the subject of the faith, for it says, as above, “And the just [man] shall live by his faith” i. e. by the faith, which he, as possessor, directs to and centres in some object. The Sept. differs from the Hebrew in reading “my faith” πέστεως mov for “his faith”. Now, the prophet records the words as uttered by the Lord, so that my faith, if interpreted, as we have done “his faith”, would mean the faith with which the Lord, its possessor, trusted in some object,— and this object is, from the context, found to be the just man. But, that ‘his is the meaning, no one, I imagine, will assert. However, it is well known that, when in a sentence two nouns come together, bearing to one another the relation of property and possessor, such a relation may be regarded as conveying sometimes both an active and a passive sense, and sometimes either one or other only. Thus, “the love of GOD” may mean either, actively, the love which GOD shews towards us, or passively, the love which we bear to GOD — shortly, either GOD’s love, or love to GOD.— Again, the providence of GOD can only mean, the oversight which GOD has of creation— the active sense—and the fear of GOD, only the fear which persons have of GOD—the passive sense. And in this last sense, undoubtedly, are to be taken the words “my faith”, meaning, the faith of which GOD is the object, and of which the context leads us to infer that the just man is the possessor. We see, then, that after all, whilst the Heb. states the subject, and the Sept. the object, the New Test. differs from neither, by stating it absolutely, and that nothing is lost by having the different readings, but rather that the exact meaning is more readily obtained. Many MSS. of the Sept., by omitting μου, bring it into agreement with the New Test.; yet, (as the omission is Table E.1.0.] easily accounted for in this way) it must be reading of the Sept. Gal. ΠΠ: 11: ὅτι ὃ δίκαιος ἐκ πίστεως ζήσεται. FG g γεγραπταῦ yao, item premisso δηλ. D*E de al. for, The just shall live by faith. This Quotation is see remarks. Gal. Ill. 11. (2) Hab. II. 4. ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται. μου ex mor. ζησ. Alex. MS. et Ald. Ed. Many MSS. omit μου. but the just shall live by my faith. 141 regarded as the right Hab. 11. 4. mm yN') Pryy") 4) -Ἑ sds 96 Κι. psy) usq. ad »5 vs. 5=497K. 1) "ΔΊΩΝ vdtr 328 K, navpxa ed. 1. but the just shall live by his faith. the same as the preceding, Rom. I. 17, where 142 Matt. VIII. 17. ὕπως πληρω ϑῆ τὸ ῥηϑὲν διὰ Ἡσαΐου τοῦ προφήτου λέγοντος] «Αὐτὺς τὰς ἀσϑε- γείας ἡμῶν ἔλαβεν καὶ τὰς γόσους ἐβάστασεν. ἡμῶν... L** vuwy ελαβὲεν ... K al? Chr ἀανελαβ. {That it might be ful- filled which was spoken by Esaias the prophet, say- ing,] Himself took our in- firmities, and bare our sicknesses. Matt. VIII. 17. TABLE E.Lr.o. pe Is LIII. 4. ε ‘ - οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶ- ται, οὗτος ... οὕτως 62 et ed. Alex.| ἁμαρτίας ... ἀοϑενείας He beareth our sins and is pained for us, [Table E.Lr.o. “Is. LIII. ἃ, niy3!) N07 27") FEN 07230°) INI a) wrbn 150. 154. 198. 309 K. In singulari 4. 20. 304. 380. 545. 548; 2. 305. 579 a p. R. b) In participio - (nose) 304 ἢ, c) + win 30. 72. 149. 240. 252. 254. 295. 297. 330. 351.576.587.606; 560 a p, 224. 228, 403 mg | 357 Keri K. 1. 20. 187; 91 ext a p R, Edd. pl. Surely He hath borne our griefs, and carried our SOrroWS., Here not a word of the LXX. is found in Matt. The first clause of the Heb. means lit. “our sicknesses he lifted up.” But, as “sick- ness” is attended by “weakness”, or, rather, as weakness is an evidence of sickness, and as, often one “lifts up” a thing in order to take it either away or simply to himself, it comes to mean with Matt. τὸς ἀσϑενεέας ἡμῶν ἔλαβεν: “our weaknesses he took [on himself].” The LXX. renders by τὰς ἁμαρτίας ἡμῶν φέρει “our sins he bears”, which we should not consider incorrect, inasmuch as, sickness being a con- sequence of sin, he who takes the former upon himself must be regarded as bearing the latter; otherwise there would be one suffer- ing effects, when the cause, from which they resulted, did not operate on him. See 1 Pet. II. 24 fp. The last clause in Matt. reads: τὸς νόσους ἐβάστασεν “[our] dis- eases he carried” for the Heb. meaning: “[as for] our sorrows he bore them”, where they are more minutely described and seen to be painful: “our pains”. Also, “to carry or bear another’s pains” means to bear patiently the punishment for another, which his sins have entailed. In the LXX. it is thus rendered: περὶ ἡμῶν ὀδυνῶταε “he is grieved about us”, which properly would mean, that the knowledge of our suffering affects him with grief, from which it is seen that it could also mean: “he bear grief for us”. But as, whilst we are the objects of his grief, we are also the cause of it, it at length signi- fies: “he bears our grief”, so that the real difference between the two seems to be this—that the LXX. ascribes mental pain to him arising from our bodily, whereas the Heb. has ascribed them both. It is seen that the Heb, differs from Matt, in the construction Table E.Lr.o.] of the last clause, and hence his omissions of ἡμῶν and αὐτας. Luke VIil. 10; Acts VII. 37. 143 The latter is not needed, rag νόσους being made the object of ἐβάστασεν; and ἡμῶν is readily supplied from the former clause. Luke VIII. 10. iva βλέποντες μὴ βλέ- πῶσιν, καὶ ἀκούοντες μὴ συνιῶσιν. Ὁ], ἃ] βλεπ. μη dwar R β. καὶ μ. ε. | A axovoartes | συνεῶσιν ULKLMI ete. συνέ- wow EGUVA ete. that seeing they might not see, and hearing they might not understand. (2) Is. ‘VI. 9. "Anon ἀκούσετε καὶ ov μὴ συνῆτε, καὶ βλέποντες βλέ- ψετε καὶ οὐ μὴ ἔδητε. ακουσητε Alex. MS. By hearing ye shall hear, and *not understand; and seeing ye shall see, and ."not perceive. * lit. may you not. Iss Vil. 9: apan')"dyy') pyow wow ἘΜῊ ) wD ow) 0) = 109 Κα. u) wrn4K. v) 1 = 109K. Hear ye *indeed, but understand not; and see ye findeed, but perceive not. * @ or, without ceasing etc. ΠΣ Hear ye in hearing ete. +t ¥ Heb. in seeing. It may be ΠΥ δα here, first, that Luke has quoted, (if this be a Quotation,) only the first part, ad has inverted the order of the clauses. Next, that he has changed the form, in order to bring it into his text, using the third person and subjunctive for the second person of address and the future. But these two—future and subjunc- tive—are closely connected, as is seen in many languages, both an- cient and modern, both eastern and western. Instead of μὴ βλέπωσιν “they may not poe one should prefer the reading μὴ ἐδωσιεν “they may not perceive”, found in DL al, as noted above, whereby it is brought to conform with the other passages where the Quotation _is found; yet, doubtless, μη βλεπῶσιν is the true reading. Acts VII. 37. Προφήτην ὑμῖν ἀναστήσει ὃ ϑεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς EUs ς add avrov eevee (D* axoveode . quem audislis) eCDE al ain. ὅϑε. (om al? SyrP Chr‘) cA BD vg sah acth ...¢ (Gb®) praem κύριος eCEH al pl vv pm Ign (ms!omo #e) Chron al, praetereaque ¢ (= GbSz) post Geog add υμων c. min mu contra ABCD al m wv pl Ign Eus Chr Chron (EH al mu ἡμων). A prophet shall the Lord your GOD raise up unto you of your brethren, *like unto me; him shall ye hear, * or δ] as myself, (3) Deut. XVIII. 15. προφήτην ἐκ τῶν ἀδελ- φῶν σου ὡς ἐμὲ ἀναστήσει σοι κύριος ὁ ϑεός σου, αὖ- τοῦ ἀκούσεσϑε: The Lord thy GOD will raise up unto thee a pro- phet from among thy brethren, like unto me; him shall ye hear, Deut. XVIIE 15: ‘ ial Vales et 109 K. ε op 09 ap. Κα. d) == 151 K. οὐκ 109 Κ΄ 6) = 199K, The LORD thy GOD will raise up unto thee a pro- phet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. 144 Acts XIII. 47. [Table E.Lr.0. This Quotation expresses the addressed plurally ὑμῖν, ὑμῶν, which in the original is done singularly, ἢ; the former viewing the indivi- duals in their collected capacity, the latter, the collected in their individual capacity; the one, all as a people, the other, each as a person. The Heb. has 7272 “from the midst of thee”, which is not found translated in either the LXX. or Acts. It would seem as if ON “from thy brethren” which follows, were added as explanatory, making it mean “one of yourselves”, and hence it mattered little, whether it were retained or omitted. Tischendorf’s text omits also χύρεος and cov, giving only ὁ teog for spre mm “Jehovah thy GOD”, where cov would have been changed | into ὑμῶν. The last words also αὐτοῦ ἀκούσεσϑε “him shall ye hear”, are not given in his text, though found in ¢ as noted above. (4) Acts XIII. 47. [ἐντέταλται ἡμῖν ὃ κύ- gos | Τέϑεικά σε εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σω- τηρίαν ἕως ἐσχάτου τῆς γῆς. D* Cyp (Aug) φως (sine ets) τεϑ. oe | D am demid Aug al τοῖς εϑνεσειν. {hath the Lord com- manded us, saying,| I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. Is. XLIX. 6. ἐδου δέδωκά σε εἰς διαϑή- κην γένους, εἰς φῶς ἐϑνῶν, - τοῦ εἶναί σε εἰς σωτήριαν ἕως ἐσχάτου τῆς γῆς. dedwxa...some MSS, read τεϑηκχκα, and many more τε- ϑεικα, and so the Alex. MS. and Compl. Ed. | ee dread. γεν. Om. Alex. and several other MSS. lo, I have given thee for the covenant of a race, for a light of the Gentiles, that Thou mightest be for salvation unto the end of the earth. 19. ΧΙΩΧ. 9. npn? ΝΣ WN? span Υ Tgp yw) Ρ) ny 224 ex, c, K. I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. The last part of this Quotation is the same as in the Sept., which begins with dedwxa σὲ εἰς διαϑηκὴν yevoug “I have given thee for a covenant of the race”, whereas the Hebrew reads only ΩΣ) “I have given thee”, an expression the same as “I have put or set thee”, found in the New Test. and evidently rendered anew from the original (see Sept. in Gen. IX. 13). The addition of the Sept. eg δεαΐίγηκὴν γένους may have been drawn from ver, 8 OY m2? ἬΝ “and I will give thee for a covenant of the people”; see espec. ch. XLII. 6 where the whole expression occurs. The two versions differ from the Hebrew in giving τοῦ eae σὲ εἰς σωτηριῶν “on account of thy being”, or “that thou mayest be for salvation”, as the rendering of ὭΣ OY? “for being” or “in order to be my salvation”. The Hebrew has the pron. my which is not found in the Sept. or New Test., and “two Hebrew MSS, with the Table E.I.r.0.] Rom. IX. 9. 145 Arabic version also drop it.” It is not, however, to be inferred that the Hebrew is in error. In Isaiah, GOD is represented addressing Christ as His deliverance, or (if the abstract be taken for the con- crete) as His deliverer, i. e. the person whom alone and in His own stead He appoints to deliver, so that it may be called the salvation of GOD. (See Acts XXVIII. 28 which probably alludes to Is.). Christ is represented on earth by His church, every true christian forming a member of His body, so that what is specially applicable to Christ, supposing Him to be on earth, may be relatively applied to one of Ilis members. And thus does Paul in the present instance refer -a prophecy primarily belonging to Christ, to preachers of the gospel. And in this may lie the reason for not limiting “the salvation” by “my”, besides its being Christ who is represented speaking. (5) Rom. IX. 9. Κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρῤῥᾳ υἱός. At this time will I come, and Sarah shall have a son. Gen. XVIII. 10. ᾿Επαναστρέφων ἣ ἥξω πρὸς σὲ κατὰ τὸν sitll τοῦτον εἰς ὥρας, καὶ ἕξει υἱὸν Σάῤῥα ἡ γυνή σου. Returning I will come unto thee, according to this time seasonably, and Sarah thy wife shall have a son. Gen. XVIII. 10. ΓΟ MPD ΟΝ; Dwi Dw AAW Mw? IM I will certainly return unto thee, according to the time of life; and, lo, Sarah thy wife shall have a son. The original thus: “Returning I will return (i. e. I will certainly return) unto thee according to (or, about, at) the reviving time (sea- son, i. e. the coming spring when the winter shall be passed, and nature revives) and behold! a son for Sarah, thy wife.” Here, I have followed Gesenius’ rendering of 7 ΝΞ “with the reviving year”; but I doubt much whether there be any necessity for this meta- phorical meaning. In our Authorized Version, the passages, where this phrase occurs, are rendered “according to the time of life”, which I have not yet been able to embody in an idea, It seems to me more than likely that 7 (rendered “reviving”) meaning properly “liv- ing”, “alive”, is, when modifying time, to be translated “being”. The verb, with which it is connected, has for its primary idea, that of breathing, as the manifestation of animal life, which les at the root of the verb of existence; and is applied metaphorically even to in- animate things. The phrase thus means “according to the time being”, which, interpreted by our own phrase, “for the time being”, is, “the present time” or “this time”. Now this is exactly what is found quoted by Paul xara tov καιρὸν τοῦτον “according to this time” (or “season”). On this Quotation Dr. Davidson remarks (in Introd. to Old Test. p. 146) “This is a free quotation of Gen. XVIII. 10 after the LXX. Instead of the fuller form κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας the Apostle omits the last two words, and that is the representative 10 146 Rom. Χ. 15. [Table E.I.r.0. of MO ΡΞ when the time shall have lived again i. e. in another year.” And he adds “There is no reason for supposing that M7 was MD this, or that Paul used any other version than the LXX. as Randolph con- jectures.” The noun Hy being usually fem. (though sometimes masc.) would have had the demonst. MN (as in Josh. XI. 6 MIN ΡΞ WH “tomorrow about this time”), so that MO is not likely to have been taken as ΠῚ. Besides, the latter refers to a person or thing present, that one can as it were point at with the finger, and hence, also to present time; but the former conveys the idea that whatever season is, the same shall be, when he returns: the one contradistinguishes the time from all other; the other directs the attention particularly to the time itself. [Why is the article omitted before the adjective? Does it thereby point to the time which will be, and not to the present Ὁ] The first and last words of the original are omitted, viz. 2 “to return”, and ἡ “thy wife’: the one used to add an expression of intensity to the finite verb; relationship. Paul leaves out alao 728 πρός σὲ “unto thee”, is of course implied in ἐλεύσομαι “1 will come” : is not given in the Sept. Rom, X. 15. [καϑὼς γέγραπται] Bs, ὡραῖοι οἱ πόδες τῶν εὐαγ- γελιζομένων εἰρήνην, τῶν > ‘ > , εὐαγγελιζομένων τὰ ἀγαϑά, των evayy. εἐρην. τῶν CD EFG (FG om τῶν sec.) KL αἱ fere omn vg it syr utr arr arm go 5] Chr Thdrt Thph Oec Ir (evang. bona, evang. pacem, item Tert! Hil‘) Tert3 al... Ln om cABC al! cop sah aeth Clem Or | τὰ eD** et ***KL al fere omn Clem Chr Thdrt Thph Oec.,. Gb00 Ln omcABCD*EFG al? Or Dam. {as it is written,] How beautiful are the feet of them that preach the gos- pel of peace, and bring glad tidings of good things! This Quotation seems not | Ce 0 ee ὡς ὥρα ἐπὶ τῶν ὀρέων, «ς ’ > ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζ- , > ΄ o > ‘ ὁμεγος ἀγαϑά, ὅτι ἀκουστὴν ποιήσω τὴν σωτηρίαν σου. Many MSS. (disconnect- ing magecue at end of ver. 6 which belongs here) read Res ὡραῖοι | ὡς modes . 08-22: Others om A | evayyelsCo- mevov... . Ed. -μενων, Compl. τὰς enti | evayye- λιζομενος.. . Compl. Ed. -pevov | ποιηοω .., Ald. Ed. “et. as the dawn upon the mountains, as the feet of *him that preacheth good tidings of peace, as one tthat preacheth good tid- ings of good things; for I will make thy salvation heard. * Gr. one evangelizing a report of peace. { Gr. evan- gelizing good things. to have been the eee describing Sarah in her which and 73 “lo Ρ which Is. LIL. 7. 7 ony ἡ Ν 2) Diy powin") Ἵ 39" yw’) “Ὁ 20 nyw s) = 72.K... t)’v.'p Ὁ 5Ξ 598 Κα. u)'d'n 'w'n = 80. 145 Καὶ x) moyen 4. 72. 107. 109. 111. 387 K, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that pub- lisheth salvation. taken from the Sept., able E.I.r.0.] 1 Cor. I. 19, 147 where it is presented under a comparison-form. The apostle omits of the original ὉΠ τ ἐπὶ τῶν ὀρέων “upon the mountains”, as they did not suit his purpose, and joining WW with Οἷον he passes over yw. The Heb. runs thus: “How beautiful are upon the mountains the feet of the glad-tidings-bringer; of the announcer (lit. him who maketh one hear) of peace: of the glad-tidings-bringer of good; of the announcer of deliverance.” There appears to be here a parallelism, and each verse composing it seems to have a corresponding synonymous or inter- preting verse. The first line is: “him who bringeth glad tidings”, which is explained by “him who maketh one hear of peace”, which peace is the glad tidings; but the next line of the parallelism enlarges the former idea into “him who bringeth glad tidings of good”, which is pointed out as consisting in deliverance, for it is succeeded by “him who maketh one hear of deliverance.” The apostle has retained the parallelism-form; but, while quoting the second line as in the original, only making the persons plural “of them who &c.”, he has changed the first, by adopting the explanation as part of it. Thus, while he has altered the first line by adding its explanation, τῶν εὐ- αγγελεζομένων | εἰρήνην, he has used the second only, omitting its ex- planation τῶν εὐωαγγελιζομένων ta ἀγαϑά. In Nahum I. 15 (in the Heb. I. 1) there occurs the first part of what is here quoted, OYu pow ἼΦΞΙ 27 Day mn “lo! on the mountains the feet of the glad-tidings-bringer, of the announcer of peace”; in the Sept. ἐδοὺ ἐπὶ τὼ don of πόδες εὐαγγελιζομένου, καὶ ἀπαγγέλλοντος εἰρήνην. - (7) Is. XXIX. 14. ᾿ 3 “« ‘ , καὶ ἀπολῶ τὴν σοφίαν 1 Cor. I. 19. [se ΧΧΊΧ 14 [γέγραπται γάρ] ᾿“πολῶ τὴν σοφίαν τῶν σοφῶν, καὶ Ty σύνεσιν τῶν συνετῶν ἀϑετήσω. FG ασυνετων (F aovr). [For it is written, ] I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. ~ ~ ‘ TOY σοφῶν, καὶ THY σύνεσιν τῶν συνετῶν κρύψω. κρυψω...«αϑετησω Μ5.901 ila ἐρῶ Just, Mart, Cyp, Eus, and I will destroy the wisdom of the wise, and will hide the understand- ing of the prudent. rpDy MSN NI TN) SAMO 323 for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. This passage agrees nearly verbally with the Sept., which doubt- less was so followed. The latter, however, ends with κρύψω “1 will hide”, where the New Test. reads αϑετήσω “I will set aside”. Yet, this expression does not much differ, since what one sets aside he may be said to make disappear, to hide away; although doubtless, it pro- perly signifies “to render futile or worthless’, and thus conveys a stronger meaning, and one nearly parallel to “I will destroy.” The Hebrew is considerably different from both. It states merely the fact that something would take place, without mentioning the 10 148 1 Cor. Il. 16. [Table E.I.r.0. actor by whom it would be brought about. It says: “the wisdom of their wise shall perish; and the discernment of their discerners shall hide itself”, i. e. disappear,— vanish away. Now, the question may arise, Will those results follow of themselves, just as, from the con- stitution of things, we find punishment inflicted upon one who violates the natural laws? or will there be an immediate agency to produce them? The answer is found in both the Sept. and New Test., which bring prominently out the efficient cause, viz. the Lord Himself. But in the original, the Lord is represented as speaking, and the preced- ing words are: “I will proceed to do a marvellous work among this people”, which work is none other than what is stated in the citation, and hence, it could, by making the speaker state it as his action, be properly quoted under the form ἀπολῶ “7 will destroy &c.”— Also, in the Hebrew, “the persons” spoken of are pointed out by “their”, ΣΤ “their wise”, and are known to have been the Jews. But the apostle wishes, it would seem, to make a more general application, and therefore omits “their” αὐτῶν. And that he was at liberty to do so is evident from this, that, wherever peoples were found in the same condition as were the Israelites, when they first heard the words, to them also could the same expressions be addressed, so that the wise would mean not “their wise”, i. e. of the Israelites, but “the wise”, i. e. in general,—anywhere. (8) 1 Cor. Il. 16. τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει αὐτόν; For who hath known the mind of the Lord, that he *may instruct him? * @ Gr. shall. Tg, 3.13, τίς ἔγνω νοῦν κυρίου, καὶ τίς αὐτοῦ οὐμβουλὸς ἐγό- veto, ὃς συμβιβᾷ αὐτόν; ἢ τίς Compl. Ed. ete. | συμβ. avr. Alex. MS. Compl. Ed. etc, | Alex. et M. MSS. et Ald. et Compl. Edd. read ouppipaoec. Who hath known the mind of the Lord? And who hath been his coun- sellor, that hath taught him? Is, XL, 13. mim ΤΩΝ ἸΞΩΤῸ yyy YY wr) Who hath directed the Spirit of the LORD, or be- ing *his counsellor hath taught him? *@ Heb. man of his counsel, This Quotation agrees with the Sept., excepting that it omits the clause xai τές αὐτοῦ σύμβουλος ἐγένετο “and who became his coun- sellor”. The words in the original corresponding thereto need not consequently be looked for in the New Test. The Heb. runs thus: “Who hath weighed (considered, and thereby arrived at a knowledge of, and hence known) the mind (i. e. intention) of Jehovah; and (as) his man of counsel (i. e. adviser) hath acquainted him?’ Now, this omission is not objectionable, inasmuch as the idea is involved in the verb, for when one makes another see what he should do, he can be said to have given his opinion thereanent, or to have acted as an 149 Table E.L.r.0.] Eph. VI. 2—3. adviser. They differ in another respect also. The original presents first the idea of the knowledge, and then, the communication arising therefrom; whereas Paul, although he, no doubt, states first the same idea, yet presupposes that he, in reference to whom it is said, has in view the giving of counsel. He writes: “For who knoweth the mind of the Lord, that shall instruct him?’ i. 6. what person, that shall instruct Jehovah, knoweth his intentions? as much as to say, how presumptuous must he be, who shall pretend to instruct Jehovah, when he knows not at all what He designs to do! The interrogation is expressive of strong negation. Precisely such does the Hebrew also express. Eph. VI. 2—3. “τίμα τὸν πατέρα σου nui τὴν μητέρα, [ἥτις ἐστὲν ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ,] Siva εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς. 2. wyteoa ... FG ἃ] νν m pp aliq add σου. 3. doe... FG oov. 2Honour thy father and mother (which is the first commandment with pro- mise); That it may be well with thee, and thou mayest live long on the earth. (6) Deut. V. 16. τίμα TOY πατέρα σου καὶ τὴν μητέρα σου ὃν τρόπον ἐνετείλατό σοι κύριος ὁ ϑεός σου, ἵνα εὖ σοι γένηται, καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς. nat ἐνὸν... ἃ] deest eve | μακρ. yevy ... Ox. MS. μακ- ροχρονιητε. Exod, XX. 12. τίμα TOY πατόρα Tov καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται, καὶ ἵνα μακροχρόν- og γένῃ Emi τῆς γῆς. OM σοῦ ἐνὰ εὖ GOL γενήτοιν καὶ Alex. MS. ‘6Honour thy father and thy mother (as the Lord thy GOD commanded thee); that it may be well with thee, and that thou mayest live long upon the land {2Honour thy father and thy mother, that it may be well with thee, and that thou mayest live long upon the land Deut. V. 16. FONTAN) PIN 72D Spray’) MYM FAS WAND") yw 2)') 7.0) FIND Id? MSN Oy 52 0” r) 's 9 'y "no 18. 84, 191 Κι sine punctis 1 Καὶ 5) = 167K. ὃ -Ἐ πρτνπ ὃν 346K. u) '5 4» 95) τε θὅ 5, 99.189 K. tw "δὴ == 9 Καὶ ἡ - 14 Καὶ. Exod. XX, 12. JONNY PINT 732 OM PY PS Ww? eae 16Honour thy father and thy mother (as the LORD thy GOD hath commanded thee); that thy days may be prolonged, and that it may go well with thee in the land 12Honour thy father and thy mother: that thy days may be long upon the land The first part of this Quotation differs from both the Heb. and Sept. in omitting the latter oov, agreeing herein wih Mark X. 19. The repeated ἕνα “in order that” 2) is omitted; and ἔσῃ μακροχρόνιος “thou mayest be longlived”, is read for μαχροχρόνιος yévy “thou mayest become long-lived”, whereby is rendered 4% J27N2 “thy days may be prolonged”. It would seem, that the Quotation is made from Deut. V. 16, inas- much as it has the clause rendered by ἕνα εὖ coe γένηται “that it 150 Heb. XII. 26. [Table E.L.r.o. may be well for thee”, viz. 7 =O) jy); though Paul transposes the two clauses, as is done in the Sept. also, which has inserted this clause .in Exod. XX. 12, in the same place, where it is not found in the Heb.— But Deut. looks back to Exod. in the words “as the Lord thy GOD hath commanded thee”—words inserted after the commandment and before the blessing, in which place Paul has ἥτες ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγελέφ “which is the first commandment with promise”. Did Paul quote from the Heb. of Exod. XX. 12, it would not be easy to account for his inserting wa εὖ σοι γένηται; but such a suppo- sition is not required, since the Heb. has the words, so rendered, in Deut. V. 16 to answer Paul’s purpose. But were we certain that Paul used the Sept., it would be a matter of indifference to which place the Quotation is assigned. However, it cannot be inferred from this passage that Paul did so, though it contains in Exod. the ad- ditional clause, which however would be inferrible, were this clause wanting in the Heb. of Deut. But its appearance there will account for its appearance in Exod. in the Sept., from which it is easier to suppose it to have been copied, than that it has vanished from the Heb. text. (10) Heb. XII. 26. [λέγων] Ἔτι ἅπαξ ἐγὼ σείσω οὐ μόνον τὴν γὴν ἀλλὰ καὶ τὸν οὐρανόν. D*d ἐγω απαξ] oevow(Gb") cACM al feret0 vg cop sah syr ἃ] ὡς (= Sz) σεέω cDKL al longe pl d. Chr Thdrt al. [saying,| Yet once more I shake not the earth only, but also heaven. Hag. II. 6. Ἔτι ἅπαξ ἐγὼ σείσω τὸν οὐρανὸν καὶ τὴν γῆν. σεέσω cd, vat. sed al m οἱ Ed. Comp. oecon Yet once more 1 will shake the heaven and the earth. Hag. II. 6. soy") oy Mas’) Uy ΡΣ ΓΩΝ UY INT") Psy) Ὁ ~ 476 K. nxr 201 K. ons 251K. nns = 574K, u) ain 17, 89. 118. 224, 475 K. sup. ras. 225 K. νὴ 133m) 153 Κὶ, x) 4's == 17 K, Yet once, it zs a little while, and I will shake the heavens, and the earth. This Quotation omits, (as does the Sept.) NX Oy “a little while is it”, and varies the order of the objects. The original is rendered: “and I shaking the heavens and the earth”. There the moving of the heavens is not regarded as a greater phenomenon than that of the earth, but in Hebrews, which says “I will move not only the earth, but also the heaven”, the apostle makes a distinction between them, and lays emphasis on the fact that the latter will display something more wonderful, more godlike than the former. Table E.I.a, Matt. IV. 10. [γέγραπται γὰρ] Κύριον τὸν ϑεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. LP al προοκυνηοής, item L al λατρευσής. [for it is written,] Thou shalt worship the Lord thy GOD, and Him only shalt thou serve. Matt. IV. 10; Luke IV. 8. TABLE E.La. (1) Deut. VI. 13. κύριον τὸν ϑεόν σου φο- βηϑήσῃ καὸ αὐτῷ μόνῳ λα- τρεύσεις. προοχυνη είς pro popy. et λατρευσης. in Alex. MS,|Om. μόνῳ 11. Χ, et al. Thou shalt fear the Lord thy GOD, and Him only shalt thou serve. 151 Deut. VI. 13. NTA Ay TATA Sayn InN) Thou shalt fear the LORD thy GOD, and serve him. The Heb. SYM is rendered in the LXX. by φοβηϑήσῃ, whereas in Matt. it is προσχυνήσξεες, a change which may have been made in order to convey more accurately the sense of the original: “thou shalt fear”, i. e. honour or reverence, as in Matt., not be frightened from or dread, as in the LXX. It may also have been used because Satan said: ἐὰν πεσοὸν προσκυνήσῃς μοι. The reading of Alex. MS. is προσκυν. for popy. but it appears to have been changed to agree with the New Testament. Next, the Heb. reads ΝῊ, but in the LXX. and Matt. it is: xe αὐτῷ μόνῳ, from which it is evident that the LXX. has been attended to in quoting. And this is confirmed by the circumstance that, where precisely the same form of expression again occurs (in Deut. X. 20), the LXX. omits μόνῳ (in the Vat. MS., though αὐτῷ wore is found in the Alex. MS. but see above); and had it been omitted by Matt. also, we should have referred the quotation to that place. Moses at verse 13 tells the people to fear Jehovah, and, in the next verse, he forbids them to follow other gods, so that his order amounts to this: that Jehovah alone was to be worshipped, as LXX. and Matt. have it. (2) Luke IV. 8. [ Ἔγφαπται]) Προσκυνή- σεις κύριον τὸν ϑεόν σου καὶ αὐτῷ μόνῳ λατρεύσεις. προοκ. κυρ. τ. ϑ. ο. CAEG HKMSUVI b-ynav)) τῶσαν αὐτῷ πάντες ἀγγε- TES ἀγγελοι αὐτοῦ. Bik in Se hou Θεοῦ. παντ. ov ayy. Alex. MS. 1) πων 217 a p. 156 TK. wn 139 K. [he saith,] And let all worship him, all ye his worship him, all ye gods. the angels of GOD wor- angels. ship him. A passage corresponding to this Quotation is found in the Sept. at Deut. XXXII. 43. But, that that reading is spurious, there is cause to believe from the following reasons. First, there is nothing corresponding to it in the Hebrew text, at the same place. Second, none of the other ancient versions exhibits that clause. Third, nor is it found in all copies of the Sept., the codex Alex. reading υἱοὶ ϑεοῦ “sons of GOD” for dyyedor ϑεοῦ “angels of GOD”; and one MS. at least, viz. the Oxford, wholly omitting the clause. Fourthly and conclusively, the Messiah is not spoken of nor alluded to in that song. We must look, then, for its original in no other place than as above viz. Ps. XCVII. 7. (Sept. Ps. XCVI. 1) Our passage differs therefrom in giving the command intermediately instead of directly, for ΠΣ ἢ “worship ye” προσκυνησάτωσαν “Let worship”,—thus exhibiting less of the sovereignty of the Deity, but more of His condescension. Instead of ἄγγελοι αὐτοῦ “his angels” of the Sept., Paul gives ἄγγελοε ϑεοῦ “GOD’s angels”, which interpre- tation of the “his” is not incorrect, in as far as Christ being one of the persons of the GODHEAD, “his angels” could then be called “GOD’s angels”. But, τὶ the Hebrew text we read oyna “all elohim”, which word, O° X, has been rendered by the Sept. in ‘several places, besides the seen by ἄγγελοι --- (see Ps. VIII. 6; CXXXVIII. 1;) — a meaning which need not be denied to it, when it is admitted that the word may denote kings and Π Ἐν τ Se because of their rank and dignity (Ps. LXXXII. 1 espec. v. 6. See Ges. Heb. Lex. sub voce A. 2). And why may it not, for a similar reason, be given to angels also? Dr. Davidson (in Sac. Herm. p. 427) says: “Gesenius, in his 160 Heb. X. 30. [Table E.Lr.a. Thesaurus (p. 95), as also in his smaller Lexicon, denies that ΠΝ signifies angels; but the authority of an inspired author is directly opposed to this sentiment.” - However, in his Introd. to Old Test. p. 163 he afterwards wrote: “The Alexandrine recension of the LXX. which the apostle used (How does Dr. D. know that?) has there (in Deut.) υἱοὶ ϑεοῦ instead of ἄγγελοε Feovd.” Dr. D. continues with “The Hebrew word elohim never denotes angels, as Gesenius and Hengsten- berg both allow; so that the New Testament writer must have had both passages of the LXX. (a. e. Deut. XXXII. 43 and Ps. XCVI. 7) in his mind, (though he had said it is taken from Ps. in the Sept. and not from Deut.) and mixed them up together.” He says “the Heb. word elohim never denotes angels, as Ges. and Hengst. both allow”. But what of that? Ges. in his Lex.s. v. B. 5 writes “ON is put for a godlike shape, apparition, spirit, 1 Sam. XXVIII. 13”; and why, then, may not the Sept. interpretation ἄγγελοι be admitted, more espe- cially as it is adopted by an inspired writer, (as Dr. D. once allowed,) who is certainly a greater authority than either Ges. or Hengst.? The only question that now remains is, Was the Messiah the person to whom the “him” refers? Was it said in regard to the Mes- siah? That such is the case may be seen from the following reasons. First, the fact that Paul uses it thus may be regarded as a proof that the Jews of his time would admit the propriety of such an application, and hence, that they probably so applied it. Second, it was and is the opinion of the Jews that this Ps. refers to the Messiah. And lastly, there is nothing in the Psalm itself which forbids such a reference, but everything to favour such an interpretation. (11) Heb. X. 30. Deut. XXXII. 35—36. Deut. XXXII. 35—36, [οἰδαμεν γὰρ τὸν εἰπόντα] δὲν ἡμέρᾳ ἐκδικήσεως oy’; Ὁ yp τὸν Ἐμοὶ ἐκδίκησις, ἐγ ὦ uvtano- ἀνταποδώσω... * ὅτε κρινεῖ yoy?) ΠΤ yp 38 δώσω, λέγει κύριος [καὶ πά- κύριος τὸν λαὺν αὐτοῦ. 5 ΜΉ ae” hiv | Κρινεῖ κύριος τὸν λαὸν m) ord 5. 9) - ὃν 109. aint 111. 681 K, avramodwow ΟἿ)" 17. 23." τ᾽ vg it cop syr aeth...¢ Ps, 134. 14, Ps, 135. 14, (Gb) Ln add Aeyee κυρίος “ ἧς ἤδη ι ἢ Ρ ew cAD***EKL al pler syr? al pp Onringivas aUplOg SOP RoE yoy") mn ) hae 2 m | xoewee hh. 1. cADEK 31. αὐτοῦ. oa 55. 71. 73. vg it syr utr acth gio aie sonal recht Ἢ (sed DEK al? vg it praem ore) Me oor ee ae ¢ post xve. cL al pler cop al. |For we know him that hath said,] Vengeance be- 35In the day of ven- 857 me belongeth ven- /ongeth unto me, 1 will re- geanceI willrecompense,.. geance, and recompense ; compense, saith the Lord. ΔΟΡῸΣ the Lord shall 36For the Lord shall {And again,} The Lord judge his people. judge his people, shall judge his people. For remarks on the first part of this Quotation see Rom. XII. 19, where the same occurs. In Tischendorf’s text of 1849 the ending Aéyee Table E.L.y.a.] Heb xi 56: 161 κύρεος “saith the Lord” was left out, which if adopted would place this Quotation in Table E.Lr, as these words are an addition to the original. The next part of the Quotation, if taken by itself, is assignable to Table Avs. Heb. XII. 5—6. Υἱέ μου, μὴ ὀλιγώρει παι- δείας κυρίου, μηδὲ δκλύου vm αὐτοῦ ἐλεχχόμενος" Sov γὰρ ἀγαπᾷ κυρίος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὅν παραδέχεται. μου ... 0) al7d ὁ Clem! om | AD*L al. παύδιέας | DE ελενχ. υπ. αὖτ. My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 6For whom the Lord loveth he chas- teneth, and scourgeth every son whom he receiveth. (12) IIT. 11—12. υἱέ, μὴ ὀλιγώρει παι- μηδὲ ἐκλύου 12 Prov. 11 δείας κυρίου, ὑπ᾽ αὐτοῦ ἐλεγχόμενος. γὰρ ἀγαπᾷ κύριος ἐλέγχει, μαστιγοῖ δὲ πάντα υἱὸν ὅν παραδέχεται. wee..pauci add μου. 12. eheyyee .. maedever in Alex. et mu MSS. et pp. My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 12For whom the Lord loveth he rebuketh, and scourgeth every son, whom he re- Prov. III. 11—12. “ON 2 AY IDA"! ypr-by1 On 2's ynmDin2’) nim DI τ ΣΝ ΠΕ ἸΞ ΣΩ͂Ν pal 1) nnzins 74K. m)= 1} 25K. n) 135 133 K. AN”) > mor My son, despise not the chastening of the LORD; neither be weary of his correction: 12For whom the LORD loveth he correcteth; even as ‘a father the son, in whom he deligheth. ceiveth. This Quotation is according to the Sept., with this slight alte- ration, that it says vée wou “Ὁ my son” for vée “O son”, and παιδεύδε “he chasteneth” for edeyyec “he rebuketh”, agreeing in the former with the Hebrew, which the Sept. follows in the latter. Both however, differ more widely from the original. The verbal form in the Hebrew DNIOn- ON “mayest thou not reject” or “contemn” is exhibited more imperatively μὴ ὀλιγώρξε “do no lightly regard”: also \AADN2 VPA) “and mayest thou not feel disgust at his reproof” is given as μηδὲ ἐχλύου tn αὐτοῦ ἐλεγχόμενος “nor grow faint being rebuked by him”; where “feeling disgust at” implies the bearing for some time, but afterwards the finding troublesome and wishing to be freed from it, and “growing faint” means the enduring at first, but then becoming tired of and ceasing to bear patiently. The result of both is the same. “His reproof” is the reproof, not, which he receives, but which he gives, and the individual receives, as the New Test. says “being rebuked by him”. The last clause differs widely. The New Test. thus runs: “For whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth”, or, to form a parallel, “whom the Lord loveth, he chas- teneth; and every son whom he receiveth, he scourgeth”, while the Hebrew gives: “For whom Jehovah loveth, he reproveth, even as a father delighteth in a son” i. e. loves him.—So Gesenius renders. But it is better: “even as a father (reproveth) a son (whom) he de- lighteth in” (or loves). Jehovah is represented as bearing, to him whom he loves, the relation of father to his son, which relationship 1] 162 James IV. 6; James V. 20. [Table Ε.1...8. the Quotation also suggests. OND “as a father” seems to be omitted and μαστιγοῖ δὲ πάντα “scourgeth every” put in its place. But it may be worth enquiring whether the word may not by a different punctuation be regarded as a verb, and rendered “make be sore”, “wound”, “afflict”, as Hiphil of S83, see Ezek. XIII. 22; Job V. 18. (13) James IV. 6. Prov. II. 34. Prov. 1Π. 34. [διὸ λέγει] Ὁ Debs ὑπερη- κύριος ὑπερηφάνοις ἀν- γ ΝῊ oy>>-ox φάνοις ἀντιτάσσεται, TUMEL- τιτάσσεται, ταπεινοῖς δὲ z Ta 3) ony") vois δὲ δίδωσιν χάριν. δίδωσι χάριν. So a o Seog... ἃ111 arm 515 0 e) onsy Keri, multi, et R. κυριος. [Wherefore he saith, | GOD The Lord resisteth the Surely he scorneth the resisteth the proud, but proud, but giveth grace scorners: but he giveth giveth grace unto the unto the humble. grace unto the lowly. humble. This Quotation differs from the Sept. in reading ὁ ὕδος “GOD” for κύριος “the Lord”, neither of which is found in the original, where the first clause is: “surely to the scorners he will act-as-a-scorner”, 1. 6. simply “he will scorn”, whereas the Sept. and James give ὑπερηφάνοις ἀντιτάσσεται “he arranges himself against the arrogant”—the mean- ing of which, however, is not different. (14) James V. 20. Proy. X. 12. Proy, Χο [γινωσκέτω ore ὁ ἐπι- σιάντας δὲ τοὺς μὴ φιλο- “Don pywip-b> by) , c 1 > , a ; Ἢ ve “τ = ms στρέψας ἁμαρτωλὸν ἐκ πλά- νεικοῦντας καλύπτει φιλία. ὭΣΣΝ. 7 νῆς 0000 αὐτοῦ σώσει ψυχὴν ἐκ ϑανάτου] καὶ καλύψει σελῆϑος ἁμαρτιῶν. καλύψεε in al, [Let him know, that he but love covereth all that but love covereth all which converteth the sin- are not contentious, sins. ner from the error of his way shall save a soul from death,} and shall hide a multitude of sins. The part of this verse to be noticed here is καὶ καλύινει πλῆΐϑος ἁμαρτιῶν “and shall hide a multitude of sins (errors).” In Proy. X. 12 occurs the expression “over all sins (defections) love will cover”, which is found quoted in 1 Pet. IV. 8 under the form ὠγάπη καλύπ- tet πληῆδος ἁμαρτιῶν “loye hides a multitude of sins”. Considering it also in the present instance as a Quotation, (though not formally in- troduced as such, yet from the similarity between the two places in the New Test. apt to be so regarded) let us compare it with the original. “All the sins” of an individual, it will be at once confessed, amount to and therefore may be termed “a multitude”, so that herein they correspond. The difference between them in presenting the same idea Table E.Lr.a.] James V. 20, 163 appears to be this: that the original states that “all the sins” — every one and any one of them—would be covered— that there was not a sin such as could not be covered, by love, while James looks to the number of them and says, that however many they be— even a mul- titude—yet they can all be covered. Still, however, the idea of “all” lies at the bottom, and neither does “every one” exclude the notion of “multitude”, nor, on the other hand, does “multitude” not com- prehend that of “every one”. When one does for another what he believes to be for good, it cannot be supposed that it originated in any evil intention,—that he did it from the hatred he bore to him, but rather, that, actuated by love toward him, he wished to give palpable evidence thereof, and hence the deed. Now, we have here stated the acting principle “love”, and its manifestation “the deed”, and therein consists the remaining difference between the Quotation and the original, the latter giving out generally that “love will cover over all sins”, the former, parti- cularly, that in the instance when one’s love is shown by his bringing back to the right path another astray, it will then “hide a multitude of sins.” And the application of a general truth in a particular case is quite admissible. : But if any one be not satisfied with this mode of harmonizing, there is no need of his regarding it as a Quotation at all, but merely as an unintentional coincidence of language and partly of idea, inas- much as no formula occurs strictly binding one to take it as a Quotation. See, however, in Table E.Lr. (12) for 1 Pet. IV. 8, to which James could here be supposed to refer; and the remarks thereon. Ie 164 Matt. IV. 4. [Γέγραπται] Οὐκ ἐπὶ ἄρτῳ μόνῳ ζήσεται ὃ ay ϑρωπος, ἀλλ᾽ ἐν παντὶ ῥή- ματι ἐκπορευομένῳ διὰ στό- ματος ϑεοῦ. οανϑρ. (Gb) e BCDELPU VZA al20 fere....¢ om 6 cKMS | ev (Gb") eCD al (vv?) ..g emt CBEKLMPSUVA ete. [It is written, ] Man shall not live by bread alone, but by every word that pro- ceedeth out of the mouth of GOD. Matt. IV. 4; Matt. XVIII. 16, TABLE E.I.a.o. (1) Deut. VIII. 3. οὐκ ἐπὶ ἄρτῳ μόνῳ ζήσε- ται ὁ ἄνϑρωπος, ἀλλ᾽ ἐπὶ παντὶ ῥήματι τῷ ἐχπορευο- μένῳ διὰ στόματος ϑεοῦ ζήσεται ὃ ἄνϑρωπος. Om. ὃ TV. οἵ ἃ] m | ez... ev in mss et pp mu ant}. Alex. MS. ρηματε exzog. | Gyo. ὁ av, One MS. om. man shall not live by bread alone, but by every word that proceedeth out of the mouth of GOD shall man live. [Table E.La.o. Deut. VIII. 3. > "2 onbn-dy xd ἘΣΣῚ by 13 DANA msn") mm min © 1) = 69K. m) = 18K. man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. Here Matt. may be said to follow the LXX. as, like it, he has ‘eov, Whereas the Heb. gives Min. Also the LXX. renders NBWO-DD by παντὶ ῥήματε (τῷ) ἐκπορευομένῳ, which is also read in Matt., the word ῥήματε being supplied, as word is in the Auth. Vers. But Matt. omits the conclusion ζήσεται ὁ ὄνϑρωπος, which the LXX. has, after the Heb. This, however, is of no moment, since it may, and would, be supplied from the end of the first clause. Thus, excepting in giy- ing ϑεοῦ for TN, the Heb. may be said to be rightly rendered by the LXX., whose tank is found in Matt., save the last words; and so, this passage might have been put in Table A.s. Matt. XVIII. 16 iva ἐπὶ στόματος δύο μαρτύρων ἤ τριῶν σταϑῇ πᾶν Ona D. 435. om μαρτυρων ... et transp. ante dvo L al et post tovwy |. al e {{1 Or | σταϑὴ cBDEFGHKLS VX ete. Cyr .. IMUA al m (e ff) Or στάθη. σετιιι. that in the mouth of two or three witnesses every word may be established. (2) Deut. XIX. 15. ἐπὶ στύματος δύο μαρ- τύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται σῶν ῥῆμα. σταϑήσοεται in Alex. Ox, οἱ τη. al. MSS. also Ald. et Compl. Edd. At the mouth of two wit- nesses, and at the mouth of three witnesses, shall every word be established. Deut. XIX. iy OM ow") on pip ony πιο Ὁ τον} 137 h) ἢ 18.69.109. 111.129. 152. 153; 1. 4. 107 a pK. i) = ἔκ, 10. 69. 109 Καὶ. 812; 529, 656a p. R. at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. This passage carries with it an evident reference to the Mosaic law, found in Deut., three witnesses”, wherein we read, more fully, “or at the mouth of for “and of three” καὶ τρεῶν, which, however, is easily supplied from the beginning of the verse. He adds, like the Sept., Ἢ Table E.I.a.o.] Matt. XIX. 5; Matt. XXI. 181. 165 πᾶν, and translates Ojp? “shall stand”, i. 6. stand good or be valid, by σταϑῇ “may stand”, the Sept. being στησέται “shall stablish itself”, the same as σταϑησεται, which is read in Alex. Ox. et mu al MSS. See 2 Cor. XIII. 1. Matt. XIX. 5. [καὶ εἶπεν] Ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὲ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. ἐνεκὲν CCDEFGHKMSUV4 al pler...cBLZ Or evexa|CEIA al pm vv πὶ Tit al πατερ. αὐτου οἱ E al vv m Ath al μήτερ. αὐτου | κολλ. cBDEF GHISUV 4150 fere...¢ προῦ- κολλ. COKLMZA ete.| Zomoe. [And said] For this cause shall a man leave father and_ mother, and shall cleave to his wife; and thoy twain shall be one flesh. (3) Gen. II. 24. évexey τούτου καταλεί- wer ἄνϑρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, καὶ προςκολληϑήσεται πρὸς τὴν γυναῖκα αὐτοῦ: καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. For evexey one MS. and many fathers give ἀντι] μη- τεραὰ add αὐτου plur MSS. ...| προς τ. γυν. Cot. Ox. MSS. et Ald. Ed..... Alex. MS. et Compl. Ed. τῇ γυναυκε. Therefore shall a man leave his father and his mother; and shall be *join- ed unto his wife: and they twain shall be one flesh. * Gr. cemented. Gen. IT. 24. PENN why aI) 3. SPUAND PST! ἸῸΝ τ ΠῚ Ty WEP") 9D) t) πη’ S. ἃ) owe 5. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. It may first be observed that Matthew’s text, as given above, differs from the LXX. in omitting αὐτοῦ, and reading κολληϑήσεται τῇ γυναικὶ for προρκολληθϑήσεταε πρὸς τὴν γυναῖχα. could be brought nearer, as seen in ς. Yet the two texts Matt., however, would still vary in omission and having ty y. for προς τ. y. But τῇ y. is read in Alex. MS. et Compl. Ed., and if adopted, they would agree more. The Heb. says: JA@N"NN) YOINTAN “his father and his mother”, while the LXX. leaves out the latter pronoun, and Matt. both. Also, while both the LXX. and Matt. read ἔσονται of δύο, the Heb. has only ΠῚ “and they shall be”, but the Samaritan has Ow mn, which addition appears also in the Syr. Vulg. and Arab. versions. We are not, however, to suppose in consequence, that the Heb. had origin- ally “the two”. They are not independent witnesses, the reading being referable for its origin to either the Samaritan or the Septuagint; nor would their testimony prove its existence in the original, where the same idea is expressed, only with less definiteness, as may be gathered from what precedes. ῶ 4 Matt. XXI. 13Ip. ὑμεῖς δὲ αὐτὸν ποιεῖτδ σπήλαιον λῃστῶν. movete CBL 124, cop Or? Eus...¢ exoeyoate CDEFGHK ΜΝΒΌΥΧΙ al pl.. 1. Or? TTETTOL RATE. Jer. VII. 11. 1 ; ~ ς μὴ σπήλαιον ληστῶν ὃ , € οἶκός μου οὗ ἐπικέκληται \ , ~ ~ TO ογνομά μου ἐπὶ αὐτῷ ἐκεῖ ἐνώπιον ὑμῶν; owxoc μου several MSS. add eyevero. Jere Villette mn) OY B Myon SIP Wes A MA DI IYI yoy Nw s) = 168 K. 166 but ye have made it a den of thieves. Matt. XXII. 3 75 not my house, where- on my name is called, a den of robbers in your eyes ? [Table E.I.a.o. Is this house, which is called by my name, be- come a den of robbers in your eyes? The LXX. varies from the Heb. in omitting 4, unless eyeveto be read with several MSS., in rendering M1] M1 “this house” by ὁ οἶκός wou “my house”, and adding ézez “there”, the Quotation might have been placed in Table C. But the only part that Matt. has in common is σπήλαιον λῃστῶν, the rendering of DY) Ny “a den of thieves”. former clause is seen to refer to ὁ οὗτος wou “my house”, variations so slight that And αὐτὸν from the given in Jer. thus: YOY NPI IW ΤῊΣ 3 “this house, (as to) which my name is called upon it” (or, called”, 1. 6. “this house, upon which my name is which is called by my name). Now, whilst in Jer. the question is asked: “Js this house, which is called by my name, become a den of robbers, in your eyes?” (in the LXX. “Is it not &e.”), Matt. it is answered, when he says: thieves”. one”, “hut ye are making it a den of The Heb. expression ‘B Y2 7. “to be in the eyes of any i. e. to be in his sight, is a phrase denoting the sense of. the verb videri , to seem; so that Jer. asks: “Does my house seem a den of robbers?” and Matt. answers: “It has actually become one” —“Ye are making it so”. cept in the form of expression, and Matt. Matt. XXII. 37. ᾿Ἱγαπήσεις κύριον τὸν ἁεόν σου ἐν ὕλῃ τῇ καρδίᾳ σου καὶ ἐν ὕλῃ τῇ ψυχῇ σου καὶ ἐν ὕλῃ τῇ διανοίᾳ σου. τὴ καρ. cDKLMSZ ete... BEFGHUVEA al plus5?C lem om τὴ (Gb) | cy ψυχ. eBD KLMSZ ete. Clem... EFGHU VIA al80 fere om ry (Gb°)| τὴ (minuse paue om) dear. σου... 13.69. 124 al? syr aeth add χαὶ ev ολὴ τὴ τῦχυ σου, Thou shalt love the Lord thy GOD with all thy heart, and with all thy soul, and with all thy mind, (5) Deut. VI. 5 καὶ ἀγαπήσεις κύριον TOY deov σου ἐξ ὕλης τῆς δια- γοίας σου καὶ ἐξ ὕλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνώμεώς σου. διανοίας ... καρδίας in Alex. and many other MSS.; : also Ald. οἱ Compl. Edd. ψυχῆς... coxvoc in some MSS. | σου... two MSS. add καὲὶ ἐξ ὅλης τῆς ἰοχύος σου. another καρ- δίας | δυνάμεως .. δεανοιας in some MSS. Two MSS. add as above zc εξ 0. τ. coy. σ. at the end, And thou shalt love the Lord thy GOD with all thy mind, and with all thy soul, and with all thy strength. There is thus, then, ultimately no difference, ex- between the two passages in Jer. Deut. VI. TON YT AN ἐπι Ἴϑ ἘΣ - 33) Ἴ33 "025 SINS) And thou shalt love the LORD thy GOD with all thine heart, and with all thy soul, and with all thy might. If in the LXX. the reading xe@odreg be adopted for deavoreg, it will then agree with Table C.Ly. the Heb., and the passage would be placed in Matt. renders ΠΝ “thy might” by διανοίᾳ cov “thy mind”, when Table E.I.a.o.] Mark Χ, 7—8, 167 one expects Ovyeee cov, which causes the placing of it here. Yet’ there would be a sufficient reconciling of the two, if Dr. Davidson’s remark be approved, who says: “It has been thought strange that he translates “ND by δεανοέω, and Doepke affirms that it never has such a signification. ‘The Hebrew term, however, signifies s(rength, and in rendering it dcavore, the apostle referred it to strength of mind.” It is true that IN means might, vehemence; and as the love here com- manded respects not the body —is not a bodily power, but must be spoken of the inner principle, the might must belong thereto. This Matt. expresses by dvavore, which refers to the vovg, “the intellect”, and means: “turning in one’s thoughts and resolving”; “resolution after deliberation”, “considerate determination”. The word, by which the LXX. renders it, is dvyauews, which expresses potency in general, and is used of the body (i. 6. vigour), or of the mind (i. 6. ability, talent), or of anything else. The LXX. puts dcavoreg “strength of mind” for xaodtag “heart”; but where part of this command is repeated, as in Deut. X. 12; XXX. 6, it reads ἐξ ὅλης τῆς καρδέας σον καὶ ἐξ ὅλης τῆς ψυχῆς cov, according to the Heb. From the relation expressed by the preposition 2 in the Heb., “the heart &c.” may he regarded as the instrument used in loving Jehovah, (comp. Is. LVHI. 1; Josh. X. 11). More properly, however, it may denote the relation of being im a place, which is its special meaning; and then “the heart &c.” will be viewed as the seat of the love. Such is the tdea conveyed by ὃν in Matt. And, as it is in the fountain the water is, and, the fountain being considered as the source, /rom it also it flows, “the heart &e.” may be looked upon as the source whence the love proceeds. And such is the form given to the idea by the LXX. (6) Mark X. 7—S. ἕνεκεν τούτου καταλείψει ἄνθϑρωτσιος τὸν πατέρα αὐ- τοῦ καὶ τὴν μητέρα, καὶ προςκολληϑήσεται πρὸς τὴν γυναῖκα αὐτοῦ ὅκαὶ ἔσον- 7 tue οὗ δύο εἰς σάρκα μίαν. 7DM* τ. πατερ. (M** add αὐτου) z. τ. nyt. (D eavrov M αὐτου, h. |. αὐτου add et vv)|¢ Ln inf. add καὲὶπρος- κολλ. πρ. τ. y. ([ τη y. CA LA αἱ νν ... Ο γυναικε)ὴ av- του cACDEFGHKLMSUVXL" A αἱ fere omn vv fere omn.. om cB evg 48. go. 7For this cause shall a man leave his father and mother, and cleave to his Gen. 11, 24, ἕνεκεν τούτου καταλδέμψει ἄνϑρωπος τὸν πατέρα αὖ- τοῦ καὶ τὴν μητέρα, καὶ πιροςκολληϑήσεται τιρὺς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. For evexey one MS. and many fathers give ayze.. | μήτερα add αὐτοῦ plurMSS. .- | zo0¢ τ. y. Cot. Ox. MSS, et Ald. Ed. .... Alex. MS. et Compl. Ed. τῇ γυναυκε, Therefore shall a man leave his father and Ais mother, and shall be Gen. II. 24. YENThy ΡΝ] ᾿Ξ τὸν IRUND PIT) WNT) TNS W327") DY) t) mS. u) πῶ 5. Therefore shall a man leave his father and his mother, and shall cleave 168 Mark XI. 17lp.; Luke XIX. 461. [Table E.La.o. unto his wife: and they shall be one flesh. wife; SAnd they twain shall be one flesh. *joined unto his wife; and they twain shall be one flesh. * Gr. cemented, According to Tischendorf’s text of 1849, Mark omits the middle clause: χαὲ προςκολληϑήσεται τῇ γυναικὶ (or πρὸς τὴν γυναῖκα) ad- τοῦ “and shall be attached towards (lit. glued to) his wife”, which would transfer the quotation to Table E.II1.a.0.2.0.; but we prefer Lach- mann’s text, which keeps this clause, and which Tisch. has admitted in Ed. 1859. Like Matt., Mark drops the αὐτοῦ after μητέρα, though he keeps it after πατέρα, and he has followed the LXX. in reading o¢ δύο “the two”. Mark XI. 17 Ip. ὑμεῖς δὲ πεποιήκατε αὐ- τὸν σπήλαιον ληστῶν. πεποιηκ. CBLA Or ...ς Ln ἐποιήσατε CACDEGHKMSU VXF al fere omn | AM 1. 33. alt5 fere ante ezoeqo. pon. autor. but ye have made it a den of thieves. Ser: VIL: " , ~ c μὴ σπήλαιον ληστῶν ὃ Be <= οἶκός μου ov ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτῷ ἐκεῖ ἐνώπιον ὑμῶν; οὐκ. μου several MSS. add eyeveto. 75 not my house, where- on my name is called, a den of robbers, in your eyes ? For additional remarks see Matt. XIX. 5 in this Table. Jer. VII. 11. mi’) Ose Moyen NUP Ws TA M3 DI Py? yey MW s) = 168 K. Is this house, which is called by my name, be- come a den of robbers in your eyes ? Mark differs from Matt. only in the verb, the former having nemomnete “ye have made”, (or with ¢ Ln exoujoate “ye made”,) whilst the latter reads ποιεῖτε “ye are making”, (or with ¢ emooaure “ye made”). See additional remarks on Matt. XXI. 1810. above. Luke XIX. 46]p. ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον ληστῶν. aut. ἐποιὴσ (L ποιειτε).... D al aliq Or ἐσοε. αὖτ. but ye have made it a den of thieves. (8) Jer. VII. 11, μὴ σπήλαιον ληστῶν ὃ οἶκός μου οὗ ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτῷ ἐκεῖ ἐνώπιον ὑμῶν; ovz. μ. several MSS, add ἐγένετο. 75 not my house, where- on my name is called, a den of robbers, in your eyes ὃ Jer. VII. 11. my) Bs IB My) SPI Ws TO Man OD yya poy-ww s) = 168 K. Is this house, which is called by my name, be- come a den of robbers in your eyes ? Matt. Mark and Luke differ in the form of the verb, Luke haying ἐποιήσατε “ye made”, while Mark has πεποιήκατε, “ye have made”, (¢ Ln however ἐποιήσατε, as Luke) and Matt. ποεεῖτε “ye are making”, (ς, ἑποιησατε). See remarks on Matt XXI. 181}, above. Table E.I.a.o.] Acts VII. 3. [καὶ εἶπεν πρὸς αὐτόν] Ἔξελϑε ἐκ τῆς γῆς σου καὶ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἂν σοι δείξω. ez... D* απο (dde) | καὶ τῆς eBD* sah Thpht...¢ xae ex της cACD**EH ete. vy pl (sed ἃ syr aeth a [antea de 5. ex}) Thph?2 Ir Aug | ovyy. (CDE -νεας) oov...E al 51 Aug add “aL EX TOV OLXOV TOV ne σου | τὴν cABCDE ἃ]. (= Gbt) om cH al pl Thph, [And said unto him,] Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. Acts VII. 3; 42—43, (9) Gen. XII. 1. [Kat εἶπε κύριος τῷ “ABoau| Ἔξελϑε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ὃκ τοῦ οἴκου τοῦ πατρός σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἂν σοι δείζω. καὶ Jevoo Ox. MS. et Ald. et Compl, Edd. ... Alex. et Cot. MSS. om Ι Many MSS. et Ald. Ed. om τὴν. [And the Lord said to Abram,| Get thee out of thy country, and out of thy kindred, and out of thy father’s house; and come into the land that I will shew thee. 169 Gen. XII. 1. [DqaN-2y AIM WN] serbian ssw ab-9b PISTON PIS MB TTS TWN [Now the LORD had said unto Abram,] Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: This passage verbally agrees with the LXX. except that it omits the clause καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου, which is the translation of PIX M2) “and from the house of thy father”. reads VINTON. FYING 727 72 “Go for thee from thy land.. Again the Heb. .unto the land” &c., which latter the LXX. (and the New Test. follows it) has joied as a clause καὲ δεῦρο x. τ. A. hither (come) into the land &c.”, more fully than the Heb., with which it entirely accords. assigned also to Table E.II1.a.2.0. Acts VII, 42—43. [καϑὼς γέγραπται ἐν βίβλῳ τῶν προφητῶν] Μὴ σφάγια καὶ ϑυσίας προσ- ηνἐγκατέ μοι ἔτη τεσσερά- κοντα ἐν τῇ ἐρήμῳ, οἶκος ᾿Ισραήλ, “ὅκαὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ, καὶ τὸ ἄστρον τοῦ ϑεοῦ Ῥεφᾶν, τοὺς τύπους OVS ἐποιήσατε προσκυνεῖν αὐτοῖς; καὶ με- τοικιῶ ὑμᾶς ἐπέκεινα βαβυ- λῶνος. 42, teooeg. (A eT. τεσσ. post cog... variant al) ... ς Ln τεσοαρ. cf Prol | C in ἢ. add λέγει κυριος. ([0) Amos V. 25—27. Sun σφάγια καὶ ϑυσίας προςηνόγκατέ μοι, οἶκος 3 ΄ ’ »» Ἰσραήλ, τεσσαράκοντα ὅτῃ ἐν τῇ ἐρήμῳ; "“"καὲ ἀνελά- Bere τὴν σκηνὴν τοῦ Μολὸὺχ, καὶ τὸ ἄστρον τοῦ ϑεοῦ ὑμῶν Ῥαιφάν, τοὺς τύπους αὐτῶν οὖς ἐποιήσατε ἕαυ- τοῖς: * "xed μετοικιῶ ὑμᾶς ἐπέκεινα Δαμασκοῦ. 25, There are many varia- tions of order, but no copy appears to agree with the N, T. Alex, MS. προςζὴν. woe ev “Come out from thy land... the LXX. merely expressing the idea and It may be Amos V. 25—27. mina") oyna? Oy Twa! o-omwi Oey m2 mau ΞΟ) ὮΝ το ΝΣ panby") wa ὨΝῚ ΏΞΞΡΙΟΙ) “wis DE) 3:2) mony? 832 onwy pied ayonn DMN r) = 145 K. 5) map per Kibbutz et Cholem 196 a p. R. t) oom 575 K. 440 a p.R. ἃ) osndy 89. 128, 150, 173K. 170 43. Geov cBD al syr sah arm Or Jr Philast ...¢ add vuor CACEH al pl vg cop syr al Chr al | ρεφαν (Gb’) e (A al gatgar) CE (e re- fam, item aeth) al m (al fere2° Oec ρεφφαν) syr utr cop sah arr Or ms Cyr Thdrt Thph! Hier...H al gega ς. -gge ...al Just pagar... ἢ al vg Ir ρεμφαμ... Β ἃ] gouge εἰς @&ugay 6 min paucis ul vdtr Thdor Chr Thph?. . diff al. [42as it is written in the book of the prophets, | Ὁ ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wil- derness? 43Yea, ye took up the tabernacle of Mo- loch, and the star of your god Remphan, figures which ye made to worship them; and I will carry you away beyond Babylon. Acts VII. 42—43. TH €Q. OLX, LOQ. τεσσερ. ETH, λεγει κυρεος. Compl. Ed, τεσ. ety προσῆν. CLOM ἐντῇ EQ. 26. Pagar... ῥεφαν XII. ete. ρεμφαν 95. 185. 239 gouge Compl. Ed. | αὐτῶν Alex. et B. MSS. et Ald. Ed. al om | ezoe, 42 adds πρου- xuvery, | eavt. Compl. Ed. ev avrors. 27. For Aapeozod 26 reads βαβυλωνος. 250 house of Israel, have ye offered to me_ slain beasts and sacrifices, forty years in the wilderness? 26Yea, ye took up the tabernacle of Moloch, and the star of your god Rae- phan, their figures which ye made for them; 27and I will carry you away beyond Damascus. {Table E.I.a.o. x) 202 GO7K. τὴ =355K, hy Ι ὧν 612 K,. 2>Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel ? 26But ye have borne the* tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves. 2iTherefore will I cause you to go into captivity beyond Damascus, 4 7 * @ Or, Siceuth your king. Excepting that the first verse has the words in a different order, and that, in the next, ὑμῶν is dropped after #eod, and αὐτῶν after τύπους, though ¢ retains the ὑμῶν, this Quotation is the same as the LXX., until we come to the next last clause, where, for οὖς ἐποιήσατε ἑαυτοῖς “which ye made for them”, is given οὖς ἐποιήσατε προσκυν- εἴν αὐτοῖς “which ye made to worship them”, thereby showing the purpose and interpreting the original =P) “for yourselves”. Also, at the end, for “΄αμασκοῦ as in the original, is read βαβυλῶνος. We shall now see how far it agrees with the Heb. The first difference is presented in the middle verse, ver. 26, where the original says: “and ye took up (or bore) the tent (or tabernacle) of your king (or idol, see Is. VUI. 21) and the burners, your images,—the star of your god, which ye made for you.” In the New Test., it runs: “and ye took up the tent of Moloch, and the star of the god (LXX. your god) Rephan, the images (LXX. their images) which ye made to worship them.” Here D227 MDD OX becomes τὴν σκηνὴν τοῦ Moidz. Now, as the title of “king” is applied to Jehovah, since he is king not only of each individual, but also and specially so, of the whole nation of Israel, so would it be applicable to ido/s in the language of their worshippers. And thus, whilst speaking of the idolatry of the Israelites, “the tent of your king” will mean; “the tabernacle, which the idolatrous Israelites constructed in the desert in honour of some idol, like the tabernacle of the covenant in honour of Jehovah”, (see Ges. Heb, Lex.) and not Jeho- vah’s, Were 02372 “your king” pointed 0227 (and who can say that | 4 Table E.I.a.o.] Acts VII, 42-—43. 171 it may not?) it would then be rendered “your Molech”, which would account for the occurrence of Modoy in both the LXX. and Acts. Taking it, however, as it is, the idol, which the idolatrous Israelites called “their king”, instead of so calling Jehovah, will, as the LXX. interprets, be Moloch. Now, Molech was an ee of the Ammonites, as we learn from 1 Kings XI. 7, called also p51 Milcom (vers. 5 and 33, and 2 Kings XXIII. 13) oa pla Malcam, (Jer. XLIX. 1, 3, ac- cording to the LXX., which there reads Medyod as a pr. name aid not as an appellative: πρὶ king”). The 5'" and 7" verses οἵ 1(LXX.3) Kings XI. appear to be run together in the LXX. Molech in ver. 7 is omitted, and Milcom of ver. 5 is read, which, however, is taken as an appellative and rendered τῷ βασιλεῖ αὐτῶν “their King”, and so in ver. 33; but in 2 (LXX. 4) Kings XXIII. 13, where the same word occurs, we find the LXX. reading Modoz, and in our passage 02371 “your king” is given as “Modoy”. "δ In 2 Kings XXIII. 10 we read of a rite observed in the worship of Molech, viz. one’s making his son or daughter pass through the fire to Molech (LXX. Modoz). “Its statue was of brass with the mem- bers of the human body, but the head of an ox; it was hollow within, was heated from below, and the children to be immolated were placed in its arms, while drums were beaten to drown their cries”. See Ges. Heb. Lex. The Rabbins desiring to free their ancestors from the oppro- brium of a superstition so atrocious, have feigned that the children were only made pass through fire as a rite of lustration, and the same sentiment is also expressed by the LXX. (2 Kings XVI. 3); but that children, thus offered to Moloch, were really burned, the follow- ing passages hardly leave a doubt. Jer. XXXII. 35; XIX. 5; VII. 31; 2 Chron. XXVIII. 3; Ezek. XXIII. 37. That it was not unknown in Moses’ time is inferrible from its being prohibited in Lev. XVII. 21; XX. 2 seq., where the LXX., regarding the name as an appellative, translates it ἄρχοντε “the ruler”. See also Ps. CVI. 36—38. “From the language of Jeremiah, (ch. XXXII. 35 comp. with XIX. 5) it would seem to follow, that the idol Molech was no other than Baal, to whom also in the region of Carthage and Numidia children were immolated”. See Ges. Heb. Lex. Again, a passage in Diodorus Siculus (20. 14) mentions that human sacrifices were offered by the Carthaginians—a Phenician colony — to xgovog, i. 6. Saturn; and “hence it has been commonly held, that the idol, called in the Ὁ. T. Molech, was also called Saturn, and was indeed the planet Saturn, which the ancients - regarded as a κακοδαίμων to be appeased by human sacrifices.” “It may, at all events, be supposed that MMolech was an epithet of Baal, in current use among the Ammonites, but not among. them only, for, among the Phenicians, a customary epithet of his was οὖν ἽΡῸ indledti ‘olam, king eternal, and also simply =p melech, sing; and by the Tyrians he was also called mp2 malqereth king of the city”. 172 Acts VII. 42—43. [Table E.1.a.o, Our attention, then, must now be turned to Baal, which was “the name given to a chief domestic and tutelary god of the Phenicians, and particularly of the Tyrians.” “Of the currency and extent of this worship among the Phenicians and Carthaginians we have one proof among others in the frequency of the name Baal in compound proper names of Phenician men, as SYS Ethbaal, yay) Jerubbaal; and also of Carthaginians, as Syaon Hannibaal, (grace “of Baal) bya Hasdrubaal (help of Baal) &c. Among the Tyrians the full name of this divinity appears to have been ἫΝ ‘bys mp Mailgereth Baal Zor, Malgereth, Lord of Tyre, where again Malgereth is for: king of the city. The Greeks, on account perhaps of some similarity of emblems, constantly gave him the name of Hercules, Hercules Tyrius, and com- pared him with Jupiter.” “The same god, called in the Aramaean manner Bel, was the chief domestic god of the Babylonians, and was worshipped in the celebrated tower of Babylon. Is. XLVI. 1; Jer. L. 2; 11. 44. Greek and Roman writers compare him with Jupiter. Hlere, however, we are not to understand Jupiter, as the father of the gods, of whom the Orientals were ignorant; but, in accordance with the peculiar mythology of the Babylonians, which was solely connected with the worship of the stars, it stands for the planet Jupiter, stella Jovis. This planet was regarded as a good genius, the author and guardian of all good fortune and felicity.” Nor did the Hebrews keep themselves free from falling into this idolatry, for they with great pomp worshipped him along with As/arte, especially at Samaria. See 2 Kings X. 18—28. We find constantly recurring, in the history of the Israelitish nation, the mention of Baal’s images (Judg. II. 11) altars, temple, groves (1 Kings XVI. 32—33) high places (Jer. XIX. 5) priests, prophets and worshippers (2 Kings X. 19). It is Gesenius’s opinion that the planet Jupiter, stella Jovis, as the guardian and giver of good fortune, was the object of this worship; but there are other as able writers, who suppose that, under this name, the sun was worshipped; and indeed he would not deny that Baal with certain attributes, such as Hhammon, is to be referred to the sun. Stephen says, at the beginning of the verse, “GOD turned and gave them up to worship the host of heaven”, which had been strictly prohibited, as read in Deut. IV. 15. “Take ye therefore good heed unto yourselves,... (ver. 19) lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them.” From this, it may be inferred that, after lapsing from the worship of the One True GOD, they would fall into the worship of the heavenly bodies— particularly of the sun and moon: and it is, not without reason, the opinion of some, that ‘his was the earliest form of idolatry. In the preceding verses (in Deut.), they are warned against corrupting them- selves by making a graven image in the likeness of any thing what- Table E.1.a.o.| Acts VII. 42—43. 173 ever and wherever, 1. 6. with the intent of worshipping it. And it has been supposed that the elements and powers of nature were the next, added to “the host of heaven”, and that they were first wor- shipped in their palpable and visible manifestations, without symbol, image or temple. In process of time, however, a new corruption arose, by man’s dedicating to each particular deity some living creature, before and through which the deity was worshipped. He did so, because he may have thought that certain animals displayed qualities, which aptly symbolized those attributed to a particular deity, or that the gods had made these living creatures more or less partakers of their divinity and perfections, that they might be instrumental in conveying a know- ledge of themselves to men. However it may have been, still such was the case. Nor was that all; for the material figurations of the power and attributes of the deity were in time considered, by the mass of the people at least, as distinct deities, and worshipped not as sym- bolical of a deity, but as the deity itself. As there was no halting in their sinking in the dark deep of idolatry, they began to pay divine honours to men, who after death were elevated to the rank of gods. It was not concealed that they had been men, but it was confessed, that they were become gods, and in order that the simple aspect of such a doctrine might not be too evidently revolting, it was ‘alleged that their spirits had passed into, and were become the animating principle of, some heavenly body, whose anterior mythological history became part of that of the deified mortal. And hence the strange discrepancies everywhere met with in mythology. Moreover, as the heavenly body had had its symbol, the deified mortal—its occupant— would not be without his; whereby may be explained the fact that most of the Egyptian gods had two symbolical characters. As the Hebrews, previous to their wilderness-wanderings, had been residents in Egypt, it might be anticipated that, when they for- sook Jehovah’s worship, they would resort to and imitate the Egyp- tian idolatry. It is seen (Exod. XXXII.), that, when Moses did not return to the people so soon as they expected, they constrained Aaron to make for them a golden calf, doubtless as representative of Jeho- vah, since (ver. 4) “they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt”, and Aaron proclaimed ‘a feast to Jehovah” ver. 5. This is only explainable on the suppo- sition of Egyptian influence, which cannot reasonably be questioned, and stands in connection with, as is very generally agreed, the wor- ship of Apis, or, according to some, of Mnevis of Heliopolis. It is not quite determined whether Apis was merely a living and visible repre- sentation of some deity, or was himself one; and probably he was practically the latter, but theoretically the former, being regarded as a symbol of their chief god Osiris—the sun—which was reverenced 174 Acts VIL. 42—43. [Table E.L.a.o. in the homage paid to him. This opinion is the more probable, as the worship of Apis would seem to have been, not confined, like that of most of the animal gods, to a particular part of Egypt, but general throughout the country. In allusion to this event we read in Ps, CVI. 19, “They made a calf in Horeb, and worshipped the molten image. (20) Thus they changed their glory (i. e. the invisible Jehoyah, their GOD, in whom they should have gloried, Jer. II. 11) into the similitude of an ox that eateth grass.” We have now to see if there be any other passages in the Penta- teuch, which state the celebration of rites similar to those observed in Moloch’s worship. It must, however, be recollected that it nar- rates the history of Israel only so far as it was the people of GOD, it being no longer an object of Sacred History to trace the conduct and proceedings of that rejected generation, doomed to die; to record their expressions of unbelief and their superstitions; and hence, the great chasm, between the second and fortieth years of their march through the desert, follows as a necessary consequence. An account, then, of such rites in detail we could not venture to anticipate, and we should be content, if we met with only some passing notices bear- ing thereupon. In Ley. XVII. it is commanded that every one who slew an animal for sacrifice should bring it to the tabernacle, that it might be there presented to the Lord; otherwise “that person would be cut off from among his people.” ΤῸ the offerings at the taber- nacle are opposed (ver. 5) those “which they offer in the open field”; and what was the peculiarity of those sacrifices offered in the field, we are told in yer. 7 “And they jshall no more offer their sacri- fices unto Seirim, after whom they have gone a whoring.” That Seirim here is to be taken in its usual acceptation—“goats”—is un- questionable; and although there be a contrast between “a goat” and “a god”, yet it was removed in the Egyptian religion and in that only; and hence here again we find Egyptian influence. Herodotus II. 46 says “Both the he-goat and Pan are, in the language of Egypt, named Mendes”, and almost all the Greeks follow him. His meaning is that the Egyptian god, to whom the Greeks, disregarding the other great differences, thought their Pan, on account of the goat’s form and salacity corresponded, was called Mendes, a name given to the goat also; so that, as the god and the animal bore the same name, by whatever name the latter was called, by the same could the former, i. e. if the animal mendes was called goat, the god mendes also might be called goat. Nor was the goat a mere symbol of the god, but rather an appearance — an incarnation— of him, and hence was held sacred, and received divine honours. ‘The service of this goat- god or god-goat was of high antiquity among the Egyptians, for He- rodotus I]. 46 says: “The Mendesians reckon Pan to be one of the eight deities, and say that these eight deities were prior to the twelve Table E.L.a.o.] “Acts VII. 42—43. 175 deities.” And again 146: “Among the Egyptians Pan. is the most ancient of even the eight gods which are reckoned first.” The worship extended over all Egypt, though its principal seat was the Mendesian nome or district in Lower Egypt, in the capital of which viz. Thmuis, was erected to Mendes a splendid and renowned temple, the remains of which are still in existence. So, we have here “the king” of Amos. But the agreement will be shown to be more complete, if we can detect a Sabsean element in the representation and worship of Mendes. He was, first of all, a personification of the masculine principle in nature, the active and fructifying power; hence the goat was sacred to him, and females were prostituted in his honour. But, since the sun was regarded as the chief organ of the active fructifying prin- ciple in nature, Mendes at the same time became the sun-god, was the sun-god with a peculiar and important reference. As the sun- god, the Egyptian Pan appears in a piece of sculpture dedicated to him in Panopolis. We have already referred to the prohibitory laws given in Lev. XVIII. 21; XX. 2 seq. Now, with regard to Sabzanism, or the wor- ship of the heavenly bodies, if any one were asked which should be called king? the answer would be, the sun; and which queen? the moon. To sum up the whole on this part. We have seen that the 2370 “your king” was interpreted by the LXX. and Acts to be Mo- loch, which, worshipped chiefly by the Ammonites, appears to be no other than Baal of Phenician and Babylonish ee and probably a representation of the sun. Again, by examining the Pentateuch itself, we read the warning given to the Israelites about falling into idolatry by worshipping either the heavenly bodies or images of any objects whatever, as symbols of the attributes of Deity, whereby they would be led to pantheism. Also, the calf and goat worships were detailed, showing the influence which their dwelling in Egypt had exerted on them, and the connection in which these stood to the same worships in Egypt, whereby divine honours were paid to Osiris or the sun. By bearing Sabeanism in mind, too, we saw that “your king” meant something more than merely “an idol”, and that the sur would be thereby designated. Thus, then, by going in different direc- tions, we have arrived at the same conclusion, and I would only add, that Baal—the sun—of the Babylonians was regarded by the Greeks as their Jupiter—the planet—probably because each was the chief god of his worshippers. The first clause: “ye bore the tent of your king” will therefore allude to the tent of the sun, the king of heaven, which they substituted for their true king Jehovah. It is said: “By Chiun is certainly to be understood the planet Saturn, to whom the ancient Arabians presented offerings on the seventh day, and who also appears in the Sabean religion as an awful power. The worship of Saturn appears to have spread univers- 176 Acts VII. 42—43. [Table E.].a.0. ally among the Israelites; the words imply that no offerings were presented to Jehovah, but that the worship of Saturn had the ascen- dancy; that this fact is mentioned as a well-known circumstance; that the tradition respecting it must have run parallel with the Mosaic legend of the Pentateuch, which exactly contradicts it, and indeed spread much wider than that. Amos extends the worship of Saturn over the whole period of their march through the wilderness; the Israel- ites took Saturn with them as their king in the wilderness, which contradicts the accounts in the Pentateuch of the patriarchs and their pure knowledge of Jehovah.” After reading such a statement one has a right to demand the grounds on which it is made, or why Chiun is to be regarded as a proper name, and a designation of Saturn, since that evidently lies at the root of the whole matter. The proofs are as follow: 1. An appeal is made to the Sept., which translates Chiun by ‘Papen, ‘Pygev or εμφαν, and the latter being, as is alleged, a name of Saturn, must prove that the Alexandrians had a tradition according _to which the former }} designated the same object. This proof is most easily set aside if with some we assert that ‘Pacey does not correspond to }¥2, but was a gloss of the interpreters, which was afterward interpolated. But “the supposition” (it has been cha- racterized) “is as groundless as any can be. It assumes that the Seventy always numbered the words of the Hebrew text, and treated them in the manner of Aquila. How came they to think of adding ‘Paupav, de suo, without any further occasion?” Seeing that in Acts the language of the LXX. is adopted after this supposed interpolation, I should reckon it a depreciation of, nay more, a covert insinuation against, inspiration, were I to use this reply. Fully admitting, there- fore, that Rhaiphan corresponds to Chiun, it is seen that the proof depends on Rhaiphan’s being a name of Saturn, and if this is not proved, it follows that Saturn is not intended by Chiun. “The older critics appeal, with great confidence, to a Coptic catalogue of the Planets published by Kircher, in which Rhaiphan appears as a name of Saturn; but Vitringa thought that it was not of much account, and Jablonsky in his Essay Rhemphah Agyptiorum Deus, has exposed so completely what sort of thing this Planelarum Agyptiorum Cata- logus is, that it is hardly conceivable how J. D. Michaelis could venture to contradict him, and repeat the old assertion that Rhaiphan was a name of Saturn among the Copts, independently of the passage in Amos. Jablonsky, indeed, endeavours to give’ new supports to a view which he had deprived of its on/y support. But however skil- fully he conceals the want of special proofs for maintaining that Rhemphah was an original Egyptian name of a deity, it is clear that all is founded on etymologies which amount to nothing.” The more recent lexicographers of the Coptic tongue have been able to find Table E.1.a.o.] Acts VII. 42—43. 170 no other examples, and none of the classical writers know anything of an Egyptian god of this name. The assertion being therefore with- out proof, it must be allowed that the LXX. translators knew nothing of a tradition stating that Chiun was Saturn. 2. An appeal is made with great confidence to the Arabic, in which it is said oleae kivan is a name of Saturn. Gesenius says “The Syriac translator gives a different explanation (from his which we shall soon notice) translating D208 JD by aseS; le kevon tsalmkun, Saturn your idol, pronouncing the Heb. jY2 prob. as j)3, ere and regarding it as i. q. Syr. Ὁ Arab. Sess i. e. the planet Sa- turn, which the Semitic nations worshipped along with Mars as an evil demon to be propitiated with sacrifices.” “But” replies Hengsten- berg, “it would be well to copy Vitringa’s discretion, who remarks that, though it is indeed maintained by Aben Esra and David Kimchi that Kevan among the Arabians and Persians denotes Saturn, little weight is to be attached to their authority, since the evidence for Keyan, as an Arabic name of Saturn, has received no confirmation since their time. No native writer knows anything of such a name, but the Arabic name for Saturn, which occurs continually among them, is Wee zokhal.” 3. As a third resource, an appeal is made to the Zabians. Now, according to Norberg, Chiun denotes among that people, Saturnus seplemstellaris. “But” again says Hengstenberg, “if we examine the only place, in which this word occurs, it appears that it can as Little be a pledge of Chiun’s being the original oriental denomination of Saturn, as the Coptic catalogue for the originality of the Kgyptian Rhemphan. The passage proves nothing more than that the Zabians considered Chiun here as a proper name. But if this is thought to prove anything, then must M)3D in Amos be also made a proper name, since the Chaldee Paraphrast, Kimchi, Sal. B. Melech, and other Jewish expositors have taken it for the proper name of an idol.” Having thus, I hope, shown what Chiun is not, viz, Saturn ; and as, to give a negative interpretation, by depriving another opinion of its support, and substituting no other in its stead, would be of little advantage, it is but one’s duty in turn to determine what it really is. It is long ago since Ch. B. Michaelis, remarking on the inter- pretation of Chiun as Saturn, said: “Repugnat sequens tsalmechem, cui cum praecedente singulari chiun haud convenit. Unde colligimus 1. Appellativum esse. 2. Constructum. Videlicet eodem modo se habet ut tsalmechem ac siccuth et cocab.” “This reason is no doubt de- cisive” adds Hengstenberg, who states his own opinion as follows: “Let it be admitted that Chiun is an appellative, 1. because the connection requires it; and 2. because to assert that it is a proper name is a violation of all sound philology, then a question arises 12 178 Acts VII. 42—43. [Table E.L.a.o. about its meaning. We are led to the meaning foundation, frame- work by comparing it with 13 which is found in this sense in Exod. XXX. 18. 28; XXXI. 9; Lev. VIII. 11; and also with m2). This meaning is quite suited to the Basimeehea: In the former clause we read: “ye bore the tent of your king”. Every one may perceive how well the expression “the stand of your images” corresponds to “the tent of your king”. Taking his reasons in the reverse order, I too fully admit that Chiun is an appellative, but cannot assign the same meaning to it. Regarding “the stand of your images” as repeating the same thing as “the tent of your king”, it would no doubt do very: well; but I imagine that another accessory idea is furnished, that something more is added, that it is said they “bore the tent of their king” and something more. Now Hengstenberg’s interpretation does not, so far as I can see, imply that; and it is to determine what is this something additional that we now proceed. By recurring to Michaelis’ statement: “eodem modo se habet ut tsalmechem ac siccuth et cocab”, i. e. that Chiun stands in the same relation to tsalmechem as siccuth does to malqechem and cocab to elohechem, we might suppose ourselves greatly aided. In the two latter cases the relation expressed is one of property or possession, or the one substantive stands to the other connected with it in the relation of property to its possessor, and such would we find it to be, according to Michaelis, in the former. But as I do not find such a relation expressed in the language of the Acts, which is copied from the LXX., I am withheld from assenting to its existence. Hengsten- berg would appear to have got very easily over this, (if he ever thought of it), for he says of the seventy what must be applicable to their copyist, “Since they took Chiun as a proper name, they could not tell what to do with tsalmechem. Without hesitation they separated or joined the words at pleasure, as is commonly done in a dilemma, without any pretence of making a various reading. They translated as if it stood thus in the original ODN yD 3:13." It would appear that “the star of your god” is to be regarded as explanatory of the preceding word “Chiun”, since it runs thus in the New Test. τὴν σχηνὴν τοῦ Πίολοχ καὶ τὸ ἄστρον tov ϑεοῦ “the tent of Moloch, and the star of (your) god”. I think also that “your king” and “your god” are used of the same idol, for Acts reads as if it were “the tent and the star of Moloch, your god”, thus making Rhaiphan be either another name for Moloch, or not the name of any idol at all. It is already admitted that Rhaiphan corresponds to Chiun, so that, as all support has already been taken away from the opinion that Chiun is the name of a god, it is inferrible that its correspondent Rhaiphan cannot be a god’s name. Again, since “the star of your god” is explanatory of Chiun, it follows that it is so of Rhaiphan also, which receives support from the conclusion just now reached; Table E.1.a.o.] Acts VII. 42—43. 119 and hence there has been only a transposition of parts. From the position, however, in which Rhaiphan stands in the sentence, it is generally taken as a proper name, as that of the “your god”; yet its being so mistaken does not make it a proper name. In the Hebrew, the words “the star of your god”, occurring after “your images”, show its form, so that by “the star of your god” must be meant the image made in likeness of the star, over which they deemed the -god of their idolatry to preside: and hence “ye bore the star of your god Rhemphan” signifies “ye bore the image which ye called Rhemphan, and which was made in likeness of the star of your god.” Thus one is led to infer that Chiun was the name of the image, and so the Vulg. has it, imaginem idolorum vestrorum. Keeping this conclusion in view, we must now look out for its etymology. The one who ΄ appears to me to have come nearest the true etymological meaning is Gesenius who writes “WD ἅπαξ λεγόμ. prob. a statue, image, from r. p> Pi. 2, after the form Pi2], 246 etc. So the prophet says of the Israelites in the desert, Amos 5, 26 “Ye bore the tabernacle of your king (idol), and the statue (or statues, Heb. Gram. § 106. 3) of your idols, the star of your god, which ye made to yourselves; so Vulg. imaginem idolorum vestrorum; comp. Acts VII. 43. According to this interpretation, the only one which the received vowels well admit, the name of the idol so worshipped is not given; and it can only be in- ferred from the mention of a star, that some planet is to be under- stood, which Jerome conjectures to have been Lucifer or Venus.” When Dy is used with reference to idol-worship, it means the shadow, likeness, image of the god, whom they through it worship, and not the god himself who is thereby shadowed forth. See 2 Kings XI. 18; Ezek. VII. 20. Gesenius makes 732 also mean, image, statue, so that the expression is the same as “the image of your images”, which he has changed into “the statue (or statues) of your idols”, thus divert- ing the last word from its correct meaning, in order to furnish some attachable idea of the former. It is granted that the meaning given to the words may be the only one which the vowels well admit, but were we to adopt it, a different turn would be given to the interpre- tation, as may be afterwards inferred. Gesenius writes of the Syriac translator’s “pronouncing the Heb. jY> prob. as j)2, and regarding it 9 -C¢ as i,q. Syr. he. Arab. 515. And we know that the LXX. trans- Jators, although changing 3 into 1, wrote it Pypav, Ῥαέφαν. And hence the question arises: Is the word pointed with its proper vowels ? It may be worth noticing, at the outset, that it is pointed the same as M20; and if, when the punctuation was adopted, the true pronun- ciation was lost, no wonder that, for euphony’s sake, it was thus pointed. At all events, the different reading in the LXX. and Syr. excites doubts on this head, and we shall now see to what purpose they may be turned. 12* 180 Acts VII. 42—43. {Table E.1.a.o. It is but a frigid idea to attach to the expression “statue of likeness” — “pillar of images”. I suspect that “the star of your god” is not added superfluously, but is calculated to show that Chiun is somehow connected with and descriptive of the object of worship, which we found to be probably the sun. From the verb 02% fo be warm, we have 80 f. 1. heat, of the sun Ps. XIX. 7; 2. Poet. for the sun itself. Cant. VI. 10. And then ]M, only in the pl. 0°99 images, idols of some kind for idolatrous worship. Ley. XXVI. 30; 2 Chron. XXXIV. 4, 7. in which passage it is found joined with statues of Astarte, and from ver. 4 it appears further that the O38 stood upon the altars of Baal. “Arabs ρθη. and Kimchi” says Gesenius “long ago explained the word by suns, images of the sun; and both this interpretation and the thing itself are now clearly ilustrated by ten Punic cippi with inscriptions, consecrated to JOM y2 (123 93). i. 6. to Baal the solar, Baal the sun.” So 3 (see Ges. Heb. Gr. § 8. 5. 1.) ΓΞ = 9 formed (ὃ 83. 15) from MND f. YD m. derived (§ 84. Υ. 11) from ἽΞ written 2. We shall now search after the meaning of M2. There is found in the Syr. jae Arab. eats signifying to burn in, to brand, with which may be compared the Gr. xacw (xav@) to consume with fire, so that the meaning to burn may be assigned to it; and hence its derivatives 1}2, a burning, a brand, i. 6. a part of the body burnt, Exod. XXI. 25; ΓΖ burnt spot on the body, Ley. XII. 24, 25. 28. Also the present one jY2 which will mean the burner, scorcher. This meaning does not appear to be an inappropriate one, when it is considered as the name of an image, whether it be of the sun, the manifest fountain of both heat and light, and which could in southern climes be called “the burner”, just as we have seen him called “the warmer”; or even of Molech, that is, Baal the sun, as descriptive of the rites observed in the celebration of his orgies, of his burning the children that were offered alive to him. Its construction will be the next thing to be attended to. Michaelis, we have already seen, says that it is of the construct state, in which case it can only be taken as placed partitively in regard to “your images”, meaning “ye bore the burner, (one) of your images”. This form of construction is found in our own language, nor is it unusual in the Latin. It states that the thing spoken of, being imcluded in the number of similar things, is /aken out from among them and pre- sented separately, yet so as to show that it stands connected with them, and forms part of the whole. Thus Is. XXU. 7 “the choice of thy valleys”, i. e. thy choicest (most beautiful) valleys. Gen. IX. 25 “a servant of servants”, i. 6. “a lowest servant”. The same view can be taken of the Quotation, which reads: “and (ye bore) the star of your god, Rhemphan (or the burner) as regards the images which etc.” where attention is first directed to the images in general, and then fixed upon a particular one, the burner. But it is evident from the Table E.I.a.o.] Acts VII. 42—43. 181 analysis that this idea of relation may be expressed in another form, and hence we find Cicero saying “Acerrimus ex omnibus nostris sen- sibus est sensus videndi.” The Heb. here uses the prep. ]. See Ges. Heb. Gr. § 151. 3. C. Ovid gives an example of both in “E quis Phaethusa sororum maxima.” Met. Lib. II. Fab. 11. 1. 22. 23. It cannot _ be taken as expressive of the relation subsisting between it and the images, which implies that it belongs to each of them, is applicable to, and may be said of, each of them, unless they be considered in apposition, which is another, but the only other, mode of con- struction it may be brought under. Although the same meaning is not assigned by all interpreters to Chiun, yet, whatever explanation may be given of “your images”, and one must be given, it will be found | not much, if at all, different from any other. Hengstenberg renders by: “the carriage of your images, the star of your god which, &c.” where “the star of your god” must refer to “your images” and not to “the carriage”. On the other hand I have given: “the burner, (one) of your images, (or the burner, your images) the star of your god which &c.” where it refers to “the burner’, which is viewed either as one of, or the same as, “your images.” If the former view be adopted, nothing more need be stated than that it intimates their having a number of deities, but regarding the sun, their king, as prin- cipal, whom they expressly worshipped; and, if the latter, we may find an analogy for it in the worship of the golden calf, where it is read Exod. XXXII. 4. “These be thy gods, O Israel &c.” The LXX., instead of translating the word 13, merely transferred it, and, in so doing, wrote it, by changing > into 1 from a mere oversight, as Vitringa says, Τηφὸν or ‘Pauper, which by the further corruption of transcribers, (thus a, ov, ou, eu) became ‘Peupeay or ‘Peupé. This, however, it is to be remembered, is not the only in- stance of the interchange of > and 1 and the lke, in the LXX. But it may be asked, Why did not Luke correct it? The LXX. had long been used in the synagogue; they might know that Pa:pay was for }Y2; knowing that, they let it remain unchanged, as no clearer idea of the image would be gained by changing it; and Luke quot- ing from the LXX. as is evident, needed not to deviate therefrom. He has, however, added the purpose for which “they made them for themselves”, viz. προοχυνεῖν αὐτοῖς “to worship them”, and changed “Damascus” into “Babylon”, inasmuch as the prophet only points out “the place far beyond which”, whereas in Acts is marked “that to which”, they were to be removed. I cannot close my remarks on this passage without stating that the deductions from it against the Mosaic origin of the Penta- teuch are totally unwarrantable. In the first place, they have originated in an incorrect view of its connexion with the context. Secondly, they have been supported by an inaccurate interpretation of the 182 Acts VII. 42—43. [Table E.I.a.o. passage itself. And lastly, they have been aided by a prejudice against the Mosaic origin, which is clearly the cause of the whole. Keeping these three things in view, the statement will be easily repelled. The Israelites were not allowed to enter Canaan, till the end of their sentence to wander forty years in the wilderness. Now, by whom were they so sentenced? Who so punished them? Jehovah, says the Pentateuch. Wherefore did Jehovah do so? Because of their want of faith in Him, replies the same record. But Jehovah was not then their GOD, assert the Rationalists, for “they took Saturn as their king in the wilderness”, and “his worship extends over the whole period of the march”. So, then, they regarded Saturn as their god! for which Jehovah punished them. But here comes a question. How could Jehovah punish them, when, because they worshipped. Saturn, they must have had him as a protector? This can be answered only by saying that Saturn was not able to cope with Jehovah; that his faithful worshippers were prohibited from entering the Promised Land by a more powerful GOD, whose authority they disowned. Now, to any reflecting individual they must appear to have been an infatuated race, for, why did they not at once throw off allegiance to the weaker god, and proclaim themselves the subjects of a superior king? And would not their wanderings |haye then ceased? But, after all, seeing that they commenced the march with Saturn at their head, and that it was sometime after that, when Jehovah threatened to punish them, as the Pentateuch says, for not believing in Him, the question recurs: Why were they so punished? Surely not from want of faith in Jehovah, for they from the outset had it not. And why was it not rather pro- nounced at the beginning? Thus it turns out that it did not probably proceed from Jehovah! Who then uttered it? Surely not Saturn, whom the Rationalists believe they served so well. Yet, if he did, it could not be but for serving him too well. But what a contradiction that would be. And next, a suspicion arises whether it was ever given forth at all. The Pentateuch, no doubt, says so. But Amos contra- dicts the statement. He says, indeed, that they were in the wilder- ness forty years; but, if they did not wander there as a punishment, it must have been to reward them. We are thus to look upon it as a reward conferred by Saturn for their faithful services, ° Well, con- sider their condition. They had lately left Egypt, and were journeying onward to the land of Promise, to which they were not to go at once. No, no, they had forty years of enjoyment! to spend before they entered it. They were to wander in a barren desert, in a waste, howling wilderness, for many a day, before their foot would be planted in the land flowing with milk and honey. Oft, oft, do we hear the sound breaking forth: “Would we were back in Egypt!” or, “Hast thou brought forth this people, that they might die in this wilderness?” or again, “We will go in and possess the land.” Strange sounds these from those Table E.I.a.o.] Acts XIII. 41. 183 at a period of enjoyment. “Punishment presupposes the antecedent communication of truth and knowledge. Exclusion from the Holy Land, the possession of which would have been insured by fidelity, pre- supposes the apostacy of the people from the true GOD. Therefore, the worship of the true GOD appears as the prius, and idolatry as the posterius. The exclusion from the Promised Land that followed, on account of the apostacy, implies that, at the beginning of the forty years, the people were devoted to the service of Jehovah. But the prophet could now readily speak of forty years, since the germ of the apostacy already existed in the great mass, while they out- wardly maintained fidelity to the GOD of Israel.” Acts XIII. 41. [τὸ εἰρημένον ἐν τοῖς προ- φήταις] 411δὲτε, οὗ κατα- φρονηταί, καὶ ϑαυμάσατε καὶ ἀφανίσϑητε, ὅτε ἔργον ἐργάζομαι ἐγὼ ἐν ταῖς ἡμέ- ραις ὑμῶν, ἔργον ὅ οὐ μὴ πιστεύσητδ ἐάν τις ἐκδιηγῆ-- ται ὑμῖν, καὶ ϑαυμασατε... Ἐὶ alm Βο4575] add καὶ (omE Bed8*) ἐπιβλεψατε, cadem praem [| al7 syrP Chr (sed! efi.) Thph?2 | εργαξ. eyo cABD al vg (et am fu al) sah arm ...¢ ey. (Thph? ante egyoy pon.) eoy.cCEGI al pler vv m pp | eoyov sec cABCI al pm vg cop sah ... Gb? cDEG al fere40 | ὁ (Gb”) cABCDEGI 4150 Chr Thph...¢ (= Sz) ᾧ e1 al mu| AG al exdenyectae D* al -yyoetac. [which is spoken of in the prophets;] Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare ¢ unto you. (11) Hab. I. 5. Ἴδετε οὗ καταφρονηταὶ, καὶ ἐπιβλέψατε, καὶ ϑαυ- μάσατε ϑαυμάσια καὶ ἀφα- viodnts: διότε ἔργον ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν ὅ οὐ μὴ πιστεύσητε ἐᾶν τις ἐκδιηγῆται. ϑαυμασατε. .. Compl. Ed. ἐδὲετε Barb. MS. ϑαυμ. καὶ ἐδ. | exdeny. Alex. Barb et al MSS. add vue. Behold, ye despisers, and look, and wonder *marvell- ously, and fperish: for I work a work in your days, which ye shall by no means believe, though one declare. it unto you. * Gr. wonderful things. + Or, vanish, Hab. I: 5. NOD OID?) 9K ™2 9h") wenn) No") Dont) Sybs) Syp BON) WENN p) 5 = 93. 150. 227. 309; 206 ex c. Κ. oan 545 a p.R. q)) = 30 K. Ἰπϑπϑγπὶ 96 K. r) ‘ny 30 Ky s) = 89 K. t) bis 11 Κα. u) sb 89. 150. 198, 224 marg K. χὴ + 8b 226 K. Behold ye among the heathen, and regard, and wonder marvellously: for 1 will work a work in your days, which ye will not believe, though it be told you. This Quotation agrees so closely with the Sept., as to favour the opinion that it was used in making it. They differ thus only. The New Test. omits καὶ emPlewate and ϑαυμάσεω, for δὲοτε reads ὅτε, transposes ey ἐργαζ. according to our text, prefixes coyor to 6, and ends with vue. For ΝΞ “among the heathen”, the Sept. seems to have read ὩΣ “despising ones”—=ye despisers, which is followed in the Acts. 72H WHT) DM “and look at, and astonish yourselves, 184 Rom. I. 24. [Table E.I.a.o. be struck with fear” is rendered in Acts by xet ϑαυμάσατε καὶ ἀφανέ- σϑητε “and view with wonder, and be made disappear” (or vanish away). Yet, it will be found that they are alike, since “look at and astonish yourselves” is the same as “view with astonishment”, and when one is “struck with fear” —is in consternation, the expedient had recourse to is to take himself off, to withdraw; so that, looking to the result, it may be said, as in Acts, “vanish away.” The last clause ends thus in the Hebrew TPO! 2 137280 Nd “ye shall not believe that it is related.” Now, this may convey two mean- ings, either, that they would not believe they were hearing it,—would be so filled with amazement as not to trust their own ears, (comp. Exod. IV. 5, Job IX. 16 for a similar use of 33), or that they would not believe it, at what time (i. e. when) it is related. This use of ‘D as a particle of time is not infrequent, (see Gen. IV. 12; Is. XLUI. 2), and sometimes it approaches near to a conditional power, as in Eng. when for if; so 2 Kings IV. 29 “when thou meetest, i. 6. if thou meet, any man, salute him not”, where the Sept. has ἐων. See also Gen. XLVI. 33. It would appear, however, always to include the idea of time along with that of supposition, and to be synonymous in these cases with our word: whenever,= when if ever, or at what time sup- posing that at some time. The latter meaning of the final clause has been adopted in Acts, 3 being rendered by ἐὰν; and, to give emphasis to the expression, éeyov and tury have been added, making it thus: “a work, which ye would not believe, if (nearly, although) any one should recount (it) to you.” As noted above, there is a material deviation from the Hebrew text, in ὩΣ, which properly means “among the heathen”, being appar- ently rendered by of xatapoovyta “ye despisers”. “Hence Capellus conjectured that the Greek translator found either D2 or ὩΣ in his Hebrew copy. It is highly probable”, continues Dr. Davidson, “that the former word stood in the Hebrew, because the same Greek translator has given καταφρονουντας as the rendering of O73)2 in the 13" yerse of this same 15 chap. of Hab., and χκαταφρονητὴς as that of 73{2 in chap. I. verse 5. The same word is found so translated in Prov. XIII. 15 also. Comp. Zeph. III. 4 and Hos. VI. 7.” It is not difficult to trace how such a change may have taken place. O73)2 may have been written shortly 0°32, and then came O32, the 4 being exchanged for Ὁ, when the text was unpointed, Dr. Davidéon; however, does not think that O2 is the genuine reading. See Introd. to O. T. p. 142. (12) Rom. II. 2 Is. 1.11. 5, Is. LI. 5 τὸ γὰρ ὄνομα τοῦ ϑεοῦ Ov Ae ὑμᾶς διὰ παντὸς τὸ YDB opna-5> —P) ὑμᾶς βλασφημεῖται ἐν τοῖς ὄνομά μου βλασφημεῖται : Ἵ prin al ἔϑνεσιν, [καϑὼς γέγρατιται.)] ἐν τοῖς ἔϑνεσι. For the name of GOD Through you my name and my name continu- 7 Table E.I.a.o.] is blasphemed among the Gentiles through you, [as Rom. XI. 4. is blasphemed among the Gentiles continually. 185 ally every day is blas- phemed. it is written]. The original passage, from which this Quotation is made, reads thus: “Continually, all the day (i. e. either, every day, or at all times) my name is despised”, pp. exposed to contempt. The Sept. renders it: “through you is my name continually blasphemed among the heathen”, thus omitting opm “all the day”, since it may be regarded as mer ae synonymous with 72M “continually”; but adding δὲ twas “through you” and ἐν τοῖς ἔϑνεσι, “among the heathen”, in which it is followed by the apostle, who writes: “the name of GOD is through you blas- phemed among the heathen”, where it is seen that he omits all men- tion of time, and, as Isaiah represents it as spoken by GOD, who says “my name” %/, but Paul, as of GOD, so he changes it into TO ὄνομω τοῦ ϑεοῦ “the name of GOD”. Owing to the close resemblance between the New Test. and the Sept., it is inferrible that the latter was used in quoting; but seeing they differ so much from the Heb., a question arises as to the accu- racy of the idea presented by them. Now, by turning to Ezek. XXXVI. 20—23, we find the same idea fully expressed in each of the verses, more especially in the 22"¢ and 28: where we read: “for mine holy name which ye have profaned among the heathen”; also, “my great name, which was profaned among the heathen, which ye profaned in their midst.” Undoubtedly these passages convey the same idea, and, although we should not say that the apostle had not them in view, yet, from the difference between his language and that of the Sept. here, it seems preferable to refer the Quotation to Isaiah. (13) Rom, XI. 4. [τέ λέγει αὐτῷ ὁ χρημα- τισμός ;] Κατέλιπεον ἐμαυτῷ δπτακισχιλίους ἄνδρας, οἵ- τινες οὐκ ὄκαμψαν γόνυ τῇ ᾿βάαλ. κατελέπον CBDE etc. ... ACFGL etc. xaredeczrov | 1..F co G to. [What saith the answer of GOD unto him ?] I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 3 Kings XIX. 18. καὶ καταλείψεις ὃν ᾿1σ- ραὴλ ἑπτὰ χιλιάδας ἀνδρῶν, πάντα γόνατα ἅ οὐκ ὦκλα- σαν γόνυ τῷ Baad. κατελιποὸον One MS. κατα- Dewy ὦ εξ Compl, Ed.|exanwar in Ald. et Compl. Edd. et aliq MSS. | yoru Alex. MS. om. [τή in Ald, et Compl. Edd. et mu. MSS. And thou shalt leave in Israel seven thousand men, all the knees which have not bowed a knee unto Baal. 1 Kings XIX. 18. ὈΝ 3) onTAWN ΕΞ ΘΕῸΝ Ὠνξι ὄγξὸ ἡ» Ἴ5-νοῦ ἼῶΝ c) "» 149 K. 70 K. 4) 109 K. 4) 'n'5 = Yet *I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, ἘΦ Or, I will leave. On comparing this Quotation with the original, a few slight dif- ferences are noticeable. For the Heb. ΠΝ ἢ “IT have made be left 186 2 Cor. XIII. 1. [Table E.1.a.o. or remain”, whence it is inferrible that GOD alone was the cause of there being some individuals at least, who were not carried away by the tide of general corruption, the apostle gives simply: χατέλεπον “T have left down”, meaning I have let remain just as they are. But, in order to convey the true idea more certainly, he has added ἐμαυτῷ “for myself”, so that it altogether states that He had not made them change, and that they had not been induced to do so, tacitly imply- ing, however, that if they had been so inclined, GOD would have prevented them, and also, that they were steadfast adherents, faithful worshippers of GOD. The two ideas are thus seen to harmonize. The Sept. reads χαταλεέψεις “thou shalt leave down.” Paul omits to quote Syn ἐν Ἰσραηλ “in Israel”, which follows next. The Heb. then reads: DDN ΡΞ “a seven of thousands” >) bya ID-ND aux 093930 “all the pairs-of-knees, which have not bent to Baal”. The expression “pair of knees” seems to be used to denote “an individual”, so that “all the pairs of knees which” would mean “all the individuals who”. Comparing this with what Paul writes we find that he only omits the “all”; and since he had substituted ἀνδρας “men” for “pairs of knees”, he, in order to keep up the expression for the form of worship, adds youu “knee”, to the bending of which the verb 1D of the original specially refers; so that it may be said to be implied therein. By the “all” of the Heb. it would seem to be stated that there were not more than, whilst, by its omission, Paul would leave it to be inferred that there were at least, seven thousand. The original could also be translated: “all the pairs-of-knees which they have not bent to Baal”, and thus would be opened up another mode of harmonizing; yet the one given appears to be the preferable. (14) 2 Cor. XIII. 1. ἐπὶ στόματος δύο μαρ- τύρων καὶ τριῶν σταϑήσε- ται πᾶν ῥῆμα. In the mouth of two or three witnesses shall every word be established. Deut. XIX. 15. ἐπὶ στόματος δύο μαρ- τύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται σπᾶν ῥῆμα, otadnoerae in Alex. Ox. et m. al. MSS. also Ald. et Compl. Edd. At the mouth of two witnesses, and atthe mouth of three witnesses, shall every word be established. Deut. XIX. 15. DV vw") YDMDY πον ὦ δοκοὶ Wt h) ow 18.69. 109. 111.129. 152. 153; 1. 4. 107 a p. K. 1) = *p-y 16. 69. 109 K. 872, 529, 656 ap. R. At the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Paul follows the Sept. in reading πᾶν ῥῆμα “every word”, as the rendering of the Hebrew 727 “matter”, where πῶν is additional; and renders ΝΣ “or” by xa “and”, as is done in the Sept. But he leaves out ἐπὶ στόματος and μαρτύρων which the Sept. has after the original, though these words are easily supplied from the beginning of the Table E.1.a.o.] Gal. III. 18; Eph: V. 31. 187 verse. Also for στήσεται “shall stablish itself” he has σταϑήσεται “shall be established”, the rendering of Op) “shall stand”, i. e. stand good or be valid. This Quotation might have been set down, like John VIII. 17, in Table Ὁ.1.1.0. (15) Gal, Tif, .13. [ὅτε γέγραπται) Ἐπικα- τάρατος πᾶς ὃ κρεμάμενος emi ξύλου, [for itis written, ] Cursed is every one that hangeth on a tree: Deut. ΧΧΙ. 23. ὅτε κεκατηραμένος ὑπὸ ϑεοῦ πᾶς κρεμάμενος ent ξύλου. κατηρ. in several MSS. | πας ὃ κρεμ. in XI. et aliq MSS. for every one that is hanged upon a tree ἦ5 ac- cursed of GOD. Deut. XXI. 23. WOM OTN?) Md 2p - p) = 611 K. for he that is hanged is *accursed of GOD. *@ Heb. the curse of GOD. The Heb. of this Quotation means: “the curse οἵ. GOD (i. 6. the concrete being expressed abstractly, the accursed of GOD) is a hanged one” = every hanged person. The Sept. unfolds the idea of hanging in the words κρεμάμενος ἐπὲ ξύλου “hanged upon a tree”, (which is found in ver. 22 at end γυτῦν yn& moni καὶ κρεμάσητε αὐτὸν ἐπὶ ξύλου “and thou (Sept. ye) hang him upon a tree (or stake)”, in which Pauls follows it, though he omits ὑπὸ ϑεοῦ “of GOD” — the source whence the curse is issued, and uses the intensive adjective-form for the participle passive, denoting the effect of the suspension — the being accursed. Eph. V. 31. ἀντὶ τούτου καταλείψει ἄνθρωπος πατέρα καὶ μη- τέρα καὶ προσκολληϑήσε- ται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οὗ δύο εἰς σάρκα (lay. ς tov cAD**EKL al ut vdtr omn et Or. Meth Tit al m; om cBD*FG | πα. αὐτου cA D***EKL al pl et. Meth Tit al; om cBD*FG al vg it syrP al | καὶ τὴν ¢ © ac pro tor ante et. Or al pm; om cBD* FG | μητ. al pauc. vv m pp m add αὐτου καὶ προσκολλ. (DFG κολλ.) προς τ. γ. (προς ete. cBD***EKL al ut vdtr fere omn .. Ln τή yuvacxe cAD*E*FG als) αὐτου. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. (16) Gen. II. 24. ἕνεκεν τούτου καταλεί- wer ἄνϑρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προςκολληϑήσεται προς τὴν γυναῖκα αὐτοῦ: καὶ ἔσον- ταὶ οὗ δύο εἰς σάρκα μίαν. For evexey one MS. and many fathers give avte| μη- tega add αὐτου Alex. MS. and many others ..| πρὸς τ. y. Cot. etOx. MSS. Compl. Ed. ... τῇ yuvoexe Alex. MS. al mu pp mu Ald, Ed. Therefore shall a man leave his father and mother, and shall be joined unto his wife; and they twain shall be one flesh. Gen. II. 24. PENTA WANT DIY? I-IV IRY/SD P27 NY} Tay WP") PN) Ὁ) 7S. u) ὉΠ 5. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh, 188 Eph. V. 31. [Table E.I.a.o. Paul differs from the Sept. by giving ὠντὲ τούτου as the render- ing of ἸΞτὸν for ἑνεχὲν τουτου. The Heb. ΘΝ ΟΝ VANS “his father and his mother”, in the Sept. τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα “his father and mother”, Paul quotes as πατέρα καὶ μητέρα “father and mother”. The next clause is as in the Sept., and the last clause also, in which there is the addition οὗ δυο. For this see the Remarks on Matt. XIX. 5. in Table E.La.o. (3). Table E.1.r.a.0. Matt. Il. 6. | otras γὰρ γέγφαπται διὰ TOU προφήτου] ὑκ αἱ σὺ Βηϑλεὲμ, γῇ ᾿Ιούδα, οὐδα- μῶς ἐλαχίστη εἰ ἐν τοῖς ἡγεμόσιν ᾿Ιούδα: ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὕστις ποιμανεῖ τὸν λαόν μου τὸν ᾿Ισραήλ. yn Ιου. (vg terra iuda... D alt it al της εουδαιας, sim. al vv.| owdamoc.. tol numguid) al Tert al non| CK al m arm Thdrt γαρ μοι.]} D zomeves (ἃ regat). [5for thus it is written by the prophet, ] Δ πᾷ thou Bethlehem, zz the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall *rule my people Israel. * or q feed. D wn, it (ff Matt. II. 6. TABLE E.Lr.a.o. (1) Mic. Wi22: 2xal ov Βηϑλεὲμ οἶκος Ἐφραϑά, ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν ᾿Ιουδα" ἐκ σοῦ μοι ἐξελεύσεται τοῦ εἶναι εἰς ἄρχοντα tov Ic- ραήλ, Compl. Ed. oczog του By. tov Ky. | του εφραϑα Alex, MS. | Barb. MS. μη ολιγ. item Tert. Cyp. | εξελευσ. yyov- eevoc tov. Alex, MS. | ev τω ἐσραηλ Alex. Barb, MSS. et Compl. Ed. 2And thou, Bethleem, house of Ephratha, art few- in-number to be reckoned among the thousands of Juda; yet out of thee shall one come forth to me, to be for a *ruler of Israel. * or, prince. 189 Mic. V. 1 on?) "2 Ons npn yyy nine’) 1 FO Mn") BOND ) bz mynd yee) ONT) a) = 161 K. b) + a 20 ap. ἢ. 6) 'x5 150 K. 4) ὄνων» 992 Καὶ e) xx 3a Deke. ἢ) = 201 K. anz 476 K, But thou, Beth-lehem Ephratha, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel, This Quotation does not agree with either the Heb. or the LXX., which latter differs, yet slightly, from the Heb., the variations arising chiefly from idiomatic differences. In the Heb. the place is called Mx ono-m3, which latter appellative is given to it, “since Ephratha was anciently the name not only of the any itself, (en 35, 19) but also apparently of the circumjacent region”, (Ges. Heb. Lex.) and may have been added here to distinguish it from another Bethlehem in the tribe of Zebulun, (Josh. XIX. 15) from which it is also distinguished when called by the name 77) Of ΠΌΤΟΙΣ, (Judg. XVI. 7. 9. Ruth I, 1. 2) wherein the tribe to which it belonged is specially mentioned. The LXX. renders it Βηϑλεὲμ οἶχος Epoatea, inserting ofxeg; unless it be that oixog Kpoade is given as = Bydiequ; MD meaning οἶχος, house, and On? = nN Kgeuda, instead of which Matt. gives γῆ Jobdee, probably because it was better known by that name in his time than by any other; and also because thereby would be better designated the city where dwelt the ancestors of David, from whom the Saviour was to descend, and thus the fact be stated that he was born at his ancestral seat. HVT? ΣΝ lit. little for being, is rendered in the LXX. ὀλιγοστὸς εἶ τοῦ ever, In Matt. the reading is: οὐδώμως ἐλαχέστη εἶ art BY NO 190 Matt. II. 6. [Table E.Lra.o. MEANS least, where it is seen that a negative occurs, which is not found in the Heb. or LXX. Now, some think that a negative particle originally belonged to the LXX., Origen giving οὐκ ὀλιγοστὸς, Cypr. non exigua, and many copies reading μὴ. Such an assumption pre- pares the way for a corresponding one in regard to the Heb., viz. that the particle 8? originally belonged to it, which when dropped from it, the negative particle was erased from the LXX. But it is quite arbitrary to so assume, since it may all be traced to Matthew's having οὐδαμῶς. As it would thus still remain to be accounted for, how he should have used a negative, others think that YS means great as well as little. Now, that a word, which is properly used as expressive of a particular idea, should also be employed to denote its opposite, and that too, when another word existed, whereby thai is properly designated, will appear to any one quite improbable. I believe that the different texts are reconciliable, just as they stand, -and that no other than the natural meaning need be given to the words, the reconcilement depending on the way the passage is read. Let it be borne in mind that the punctuation, although, so to speak, inherent in the language, is not so in MSS., and that, being a mo- dern addition, it may be altered, when deemed requisite. Now, the Syriac version reads the passage interrogatively; and so, I think, should the Heb. and LXX. be read. The Heb. will then be rendered: “And art thou, Bethlehem Ephratha, little for being [an expression equivalent to: so little as not to be] among the thousands of Juda? Out of thee shall he come forth unto me for beimg [and, as this denotes end or purpose, it is the same as: who shall be] ruler in Israel.” The question would seem to be proposed with a look, and in a tone, of astonishment, and a contrast tacitly drawn between the estimation in which it was held by men and by GOD. As if it were: Have men really so humble an opinion of you, as not to reckon you worthy of being put among the thousands of Judah? Do men think so? for GOD thinks otherwise, when He promises that: Out of thee shall he come forth, whose it shall be to rule in Israel. To this question proposed by the prophet, Matthew responds in a very strong negative affirmation: οὐδαμῶς ἐλαχίστη εἰ “Thou art by no means least.” For οὐδαμῶς, D reads μὴ which may be taken as interroga- tive, ff tol rendering by numguid, as noted above, where also it is said many copies of the LXX. have μὴ. Thus it.is seen that, although the expressions are different, and give prominence to different points, there is yet fundamentally the same idea, Dr. 5S. Davidson in his Sacred Hermeneutics 1843 pp. 338—9 says: “We read the passage interrogatively, after the Syriac Version. The Hebrew will then be translated: ‘And art thou, Bethlehem-Ephratha, little among the thousands of Judah? out of thee shall come forth to me one who is to be ruler in Israel,” The question proposed by the prophet is q Table E.I.r.a.0.] Matt. IT. 6. 191 _ answered by the Evangelist in the negative.” But, in his Introduction to the Old Testament 1856 p. 113 he writes: “The discrepancy, caused - by the insertion of the negative οὐδαμῶς in Matthew, between the Gospel and the Hebrew as well as the LXX., is best removed by in- serting though in the Hebrew, as our translators have done. This is preferable to the method of Grotius, who reads the Hebrew and LXX. interrogatively, art thou too little &c.; an expedient favoured by the Syriac Version, and by D in Matthew, which has yu interrogative instead of onda nee? The Heb. reads 1717) DOND which the LXX. renders ἐν χιλίασιν Ἰούδα, and Matt. ἐν τοῖς ἡγεμόσιν Ἰούδα. Now, the word rightly rendered “thousands” by the LXX. has the secondary meaning of family, as the subdivision of a tribe. So Judg. VI. 15. where Gideon says to the Lord: ‘my family (lit. thousand) is poor in Manasseh’; and 1 Sam. X. 19. where Samuel addresses the people, assembled at Mispeh to elect a king, in these words: ‘Now therefore present yourselves before the Lord by your tribes, and by your thousands’ i. e. families. See also 1 Sam. XXIII. 23. Hence it may be used to signify a town or city, as being the seat or abode of a family, so that “among the thousands (or, families) of Judah” would thus mean: “among the towns of Judah”. Now, the word used by Matt. means primarily a leader, a prince; but, as Bethlehem could not be styled a chief person, it must mean the residence of a leader, the abode ot his family; and hence, a chief-town; and so Schleusner explains it by: praecipuae civitates. Thus, the two designations mean the same thing,-only viewed from different points. Matt. next reads: ἐκ. σοῦ yee, where γὰρ is added; but it is seen above, in our reconcilement of the previous clause, how the yee is needed. And the text does not give woe, though it is found in CK. al m arm Thdrt., as noted above. The Heb. ends with: 28222 Dun mynd, which the LXX. rightly renders by τοῦ εἶναι eg ἄρχοντα τοῦ Τλοινηδ: It will be noted that the var. readings are ἡγούμενος τοῦ or ἐν τῷ Ισραηλ. Now Matt. gives ἡγούμενος, votes ποιμανεῖ τὸν λαόν wou τὸν ᾿Ισραήλ, where Israel is Styled τὸν λον wou, an epithet not found in the others, but known by every one to be their peculiar title. The words ὕστες ποιμανεῖ τὸν λαόν wov may be regarded as explanatory of > taken in connec- tion with ΙΔ, since the Heb. could mean: ‘out of thee shall one come forth for me, (i. 6. a fit person whom I shall employ) for being ruler (i. 6. for the purpose of being ruler) in Israel;’ and, as GOD’s purposes are all fixed, and the idea of ruding,— having dominion over —may embrace those of deadiny and feeding, it would mean: “out of thee shall one come forth as leader, who shall feed Israel.” And thus Matt. would be seen only to have expanded the idea expressed by Swi, a ruler, one who has dominion over, by adding the accessory 192 Matt. 11. 6. |Table E.Lr.a.o. one of feeding; just as ny. to feed, means trop. to lead, rule, see Mic. V. 3; VII. 14. He may also have had in view 2 Sam. V. 2, where to David, who was typical of Christ, it is said τῶν Ay NAS PSIW?-MS OY in LAX. SV ποιμανεῖς τὸν λαόν μου τὸν Ἰσραήλ. In conclusion, it is learnt that I have rendered the Heb. very differently from the Auth. Vers. In it words have been supplied in order to make out a sense, whereas I have needed none. There it is admitted that Bethlehem és a little place: “éhough thou be little”; an idea also expressed by μὴ interrog. “art not thou little’; but my version: “art thou little?”! adopts the opposite idea: “thou art by no means little’, and thus agrees with Matt. from whom the Auth. Vers. differs. There the littleness is supposed to mean a small place, so far as extent and population are concerned; with me it refers to the estimation in which it is held, from the honour con- ferred upon it by something to be connected with it; and this idea best coincides with what follows, more especially as, in the New Test., it forms the reason for the statement. And thus, one is dis- posed to consider Barnes’ note on the passage as a rather lame one; and that the erroneous translation very probably contributed to make it what it is. He says: “It will be observed that there is a consider- able difference between the passage as quoted by the Sanhedrim and as it stands in Micah. The main point, however, is retained — the place of his birth. We are not concerned, therefore, in showing how these passages can be reconciled. Matthew is not responsible for the correctness of the quotation. He affirms only that they gave this answer to Herod, and that Herod was satisfied. Admitting that they did not quote the passage correctly, it does not prove that Maithew has not reported their answer, as they gave it; and this is all that he pretended to give.” But it may be a question whether Matt. gives the Quotation as for himself or for the Sanhedrim. If the former, then a reconcilement must be attempted. It the latter, it would have to be determined, whether they would give it in the original Hebrew, or in a translation, say into the vernacular, er into Greek. Now, if the former, Matthew’s would be a rendering thereof; and hence a reconcilement again must be tried, since one should suppose they would give the correct original. And, if the latter, — a translation into the vernacular — Matthew must translate that if not Greek, as some suppose, into Greek; or, if a translation at once into Greek, Matthew gives that; but, as there is no, reason to think that the Sanhedrim would furnish an incorrect version, and as Matt. gives it as a Quotation from the prophet, without hinting of error, if there were irreconcilement, the blame would be ascribed to Matt.; and so, we are concerned in showing there is none, Table E.I.r.a.0. Matt. Il. 18. [*7rére ἐπληρώϑη τὸ Oy Féy διὰ Ἱερεμίου τοῦ προ- φήτου λέγοντος] ᾿ϑΦωνὴ ἐν ‘Paya ἠκούσϑη, κλαῦϑμὸς καὶ ὀδυρμὸς πολύς: “Ραχὴλ κλαίουσα σὰ τέκνα αὐτῆς καὶ οὐκ ἤϑελεν παρακληϑῆ- Val, ὅτι οὐκ εἰσίν. πλαυϑμος (Gb”) cBZ 1. 22. vv fere omn Just Hil al..c Fonvos καὶ κλαυϑμος cCDE KLMSUVA ete. | ηϑελεν cBC EKLMSUVA ete....DZ al 7. εληοεν (Ln). [17Then was fulfilled that which was spoken by Jere- my the prophet, saying,] 151 Rama was there a voice heard, lamentation, and weeping, and great mourn- ing, Rachel weeping /or her children, and would not be comforted, because Matt. II. 18. (2) Jerem. XXXVIII. 15. Φωνὴ ev Ῥαμᾷ ἠκούσϑη ϑρήνου καὶ κλαυϑμοῦ καὶ ὀδυρμοῦ: “Paynh ἀποκλαιο- μένῃ οὐκ ἤϑελε παύσασϑαι él τοῖς υἱοῖς αὐτῆς, ὅτι οὐκ εἰσίν. ἐν Ραμιᾶ ... Alex. MS. ἐν τῇ ὑψηλῇ | Pony. κι κλαυϑ. zx. 00.... Compl. Ed. ϑρήνος κι τμὸς x. -μὸς | azoxd.... Alex. FA MSS. -wevyg | Alex. MS, Ald. et Compl. Edd. ez TOV ULOY αὐτῆς καὶ οὐκ ηϑε- λεν (Ald. ηϑελησε) παρακλη- ϑηναι. A voice was heardin Rama, of lamentation and weep- ing and wailing; Rachel would not cease weeping for her children, because they are not. 193 Jerem. XXXI, 15. my) pews TOI NP 229 277 aw 122 omin>*) may many ΟΝ 3 TB i). = 196K. kk) ΞΞ 72. 115.191. 384; 201 marg. 182 exc. K. A voice was heard in Ramah, lamentation and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they are not. they were not. Matthew begins the Quotation with: Davy ἐν Γαμῶ ηἠκουσϑήη, the same as the LXX. The Heb. has next O° 90°2 113 “a lament, a weeping, bitternesses”, which two last expressions are generally regarded as “a weeping of bitternesses”, i. 6. very bitter weeping; but as in that case we should require to account for the introduction of xe odveuov in the LXX. (which has: ϑόηνου καὶ κλαυϑμου καὶ οδυρμου gov! in gen. by φωνὴ), it will be preferable to regard it as in appo- sition with, and descriptive too of, Ῥ gavy, so that it would mean: “orievings or great sorrow” as proceeding from an embittered soul. Comp. 1 Sam. XXX. 6; Zech. XII. 10. Our text of Matt. leaves out the word for 73 viz. ϑρηνος, which, however, is the reading in Steph. 1550, in Elzev. or teat. recept. 1624, in Mill 1707, in Gries. by Schulz 1827; so that, taking that reading, Matt. does not depart from the Heb., whose construction he follows by putting the nouns in appo- sition with φῶνη. He seems to add πολὺς to the last; yet, the “much” denotes not the duration, but the quantity — not the extent, but the degree — the how much? not the how long? and thus expresses what is done by the plural form of the original. : In the next part Matt. agrees with the Heb., rendering ΤΟΝ 7221 Pap ΓΞ by Ταχήλ κλαίουσα τὸ τέκνα αὐτῆς, which last the Vat. LXX. omits, giving ἁποκλαιομενη only, whilst the Alex. LXX. has emoxAacoperys, ene τῶν υἱῶν αὑτῆς, evidently showing that Matt. has not copied the LXX. The Heb. next has: many. on? MIND given in the Vat. LXX. by οὐκ ἤϑελε παύσασϑαι ἐπὶ τοῖς υἱοῖς αὐτῆς, whereas Matt. leaves 18 Matt. III. 3. [Table E.1.r.a.0. ᾿ out the last words, having only καὶ οὐκ ἠϑελὲεν παρακληϑῆναι. The insertion of xa: “and”, may be shown by reading thus: “(It was) Rachel weeping over (or beweeping) her children, and she refused &c.” David- son says: “Here the evangelist appears to have had recourse both to the Septuagint and the Hebrew, although he is nearer the latter. The οὐκ ἠϑέλησεν (the reading given in Lachmann’s ed. which he uses) shews that the Greek was followed in part”; yet we suppose Matt. could render for himself MIND by οὐκ ἡϑελὲ “was unwilling”, refused (see Ges. Lex. Heb.). It would almost seem as if Davidson took MIND for a part. like m2). The Heb. means: “she refused to console her- self concerning her children”, where the lament concerned, or was on account of, the children; that is: she refused to desist from mourning over the children (as the LXX. has it), and to be comforted by any one so inclined (as Matt. renders it). The Heb. on for: to lament or console oneself, be comtorted, is rightly rendered by Matt. παρα- κληϑῆναε, Which is the reading in Alex. LXX., yet the Vat. LXX. παυ- caota to make herself cease, to give over, is preferable, thus making the meaning be: “Rachel bewailing did not wish to desist (from be- wailing) over her children.” Randolph’s supposition that this Quotation “might possibly be taken from another Greek translation than the LXX.” is both improbable and unnecessary. Let the other Greek translation be shown, and the necessity for haying recourse thereto be proyed—tfor, in my view, Matt. has followed the Heb. for himself, from which he can hardly be said to have varied. (3) Is ali tes 194 Matt. II. 3, [οὗτος γάρ ἐστιν ὃ ῥη- ϑεὶς διὰ Ἡσαΐου τοῦ προ- Ts. XL. 33 ΄ ι. ~ φήτου λέγοντος | Pari βοῶν- τος ἐν τῇ ἐρήμῳ Ῥτοιμάσατε ‘ «gt , Β ¢ , τὴν ὁδὸν κυρίου, εὐϑοίας “- 3 ~ ποιεῖτε τὰς τρίβους αὐτοῦ. [For this is he that was spoken of by the prophet Esaias, saying,| The voice of one crying in the wil- derness, Prepare ye the way of the Lord, make his paths straight, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ῥτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιῆτε τὰς τρίβους τοῦ ϑεοῦ ἡμῶν. Alex. MS. ete... iguanas 209. Compl. id, evdevacg ποι- The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our GOD. 3D DID NP Ip mana’) Ww aiken wrx bon d) = 109K, The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our GOD. This Quotation omits one expression found in the Heb, viz. NIWA as does also the LXX., for which we may thus account. The original should probably be read as follows : “The yoice of one crying ‘In the wilderness prepare ye the way of Jehovah — Straighten ye in the desert a path for our GOD”, where we have an instance of parallelism, Table E.I.y.a.o. Matt. XV. 8—9. 195 each line stating what was to be done, ‘and. by and for whom, also where, it was to be done. The last, 1. 6. where, is in Matt. con- nected not with the act, but with the crier: “The voice of one crying in the wilderness”, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, and, as he would de- liver his message only among those whom it concerned, the place is from that easily inferred, and seen to be the same. And hence the omission in the second clause. The Sing. Heb. noun 402 is rendered both in the LXX. and. in Matt. by τὰς τρέβους, in the pl.; and while the LXX. translates ΠΗ for our GOD, (wherein is stated for’ whom it is to be done), by tot ϑεοῦ ἡμῶν of our GOD, (showing whose they are), Matt. reads only: αὐτοῦ his, meaning, the Lord’s, as is gathered from the end of the preceding clause; yet as the Heb. “our GOD” means none other than Jehovah, who was peculiarly Israel’s GOD, the substitution has induced no change whatever of meaning. And it may not be with- ‘out reason that Matt. has not quoted the words: “for our GOD”, as the following may show. Jehovah was the GOD of the Israelites, so that Isaiah, in speaking to them of Him, could say: Jehovah— our GOD. Whatever GOD is now, He was then; and, as we believe in His Triunity, He was triune then. We do not settle the question whether they of those days believed in His triunity, or whether it was revealed in the Old Testament. That is just as it may be settled. But, Christ is He of whom this is spoken, and to whom is therefore given the name Jehovah. And we know that the Jews as a nation rejected Christ, and hence would not call Him “our GOD”; so that John, in announcing Jesus as Jehovah, proclaimed his divinity, whilst, by omitting “our GOD”, he would speak, by anticipation, of their rejecting Him— their GOD, and condemn them for so doing. (4) Matt. XV. 8—9. Is, XXIX. 13. Is, [καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ησαΐας λέγων] XXIX. 13. 5°O λαὸς οὗτος τοῖς χείλεσίν μὲ τιμᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ᾽ ἐμοῦ" ϑμάτην δὲ σέβονταί με, δε- δύάσκοντες διδασκαλίας ἐν- τάλματα ἀνθρώπων. 0 λαος ουτος etc. cCBDL33. 124. vg it (exe ἢ) al m Plol Clem Or Bas Chr Cyp Tert al .¢ (Gb) eyyebec μοι ολαὸς OUT. τῷ OTOUATLE AUTWY καὶ τος x. μ. τ. CCEFGKMSUV X4@ etc. Ἐγγίζει μοι ὃ λαὸς οὗ-- τος ἐν τῷ στόματι αὐτοῦ, καὶ ἐν τοῖς yeileow αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐ- πόῤῥω ἀπέχει ἀπ᾽ ἐμοῦ: μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας" τῶν εν τῳ OTOMaTe αὐτου. Om ἔν TH Compl. Ed. | for αὖ- του.. αὐτῶν | καὶ ev τοῖς OM Compl. Ed. | Alex. MS. om ev τι στ. av. καὶ ev. | MS. 106 for διδασκ. ev. avd. καὶ O00. reads J. δι ε, a. as Malt, mm?) OY wid") 3") yw 423") YREYD) YD2 mM) 90 ῬΠῚ ") 42509) Ὠ ὯΝ) OND nyo Ds") m) = 476. 491 K. ἢ) was per Sin 3, 20. 23.26. 211 ete. o) = 1.250 K. p) = 250K. q) 2 425 Κα. r) pm 252 K. s) = 336K. t) = 342 K. nx 89. 115 K. ins 569; ἢ 559 Κα. u) Ἔ τῶν 526K, = 601K. 13* t 196 {7 well did Esaias pro- phesy of you, saying, | °This people draweth nigh unto me with their mouth, and honoureth me with (heir lips; but their heart is far from me. °*But in vain they do worship me, teach- ing for doctrines the com- Matt. XV. S— This people draw nigh unto me with their mouth, and honour me with their lips, but their heart is far from me; but in vain do they worship me, teaching the commandments and doctrines of men. (Table E.1.r.a.0. |For asmuch as] this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: mandments of men. If the reading in ¢, as noted above, be followed, it will be found that Matt. departs from the LXX. scarcely at all; only in omitting ev, and αὐτῶν; changing αὐτοῦ into αὐτῶν, and timmoe μὲ into μὲ ty; and altering the order of the last words, with, x¢e dropped. In this way it may be said to come nearer the original, which is thus rendered: “This people draw near, with their mouth and with their lips they honour me, and their heart they remove from me, and their fearing me is a taught precept of men.” The two first clauses of Matt. are differently pointed, thus: “This people make near to me with their mouth, and with the lips honour me”; but it is easily seen that they could be pointed alike, “This people make near to me, with their mouth and lips they honour me”, Hyyéfee woe ὁ λαὸς οὗτος, τῷ στύματι αὐτῶν καὶ τοῖς χείλεσέ we τιμᾷ. While Matt. has added oe in the first clause, he has omitted αὐτῶν in the second. If, then, on the one hand, it be said that the adding of woe shows that Matthew’s first clause must be as it is, and the comma placed after αὐτῶν, it may be replied, on the other hand, that the omission of αὐτῶν after χειλεσιν may indicate that “mouth and lips” are to be taken together. That, however, the arrangement in Matt. is not incorrect, may be inferred from the antithesis between the clauses: éyyéCee woe τῷ στό- uate αὐτῶν and ἡ δὲ καρδία αὐτῶν πόῤῥω, ὠπέχεε ἀπ᾽ ἐμοῦ. This latter clause is differently expressed in the original. The verb pm in the Piel form means, to remove; but were it pointed PO) in the Kal, it would signify: to go far away, to recede; 12? would then be nom. to PM “their heart recedes”, and not the ace. to PM “they remove their heart’: the former pee according to the translation in the LXX. and Matt.; and so probably was it read. Then, there is a marked difference in expressing the last clause. It is thus found in Matt. μάτην δὲ céfovrad μὲ, διδάσκοντες διδασκα- Mag ἐντάλματα ἀνϑιρώπων “And in vain do they worship me, teach- ing lessons (or things to be learnt) the injunctions of men”: And so in the LXX., except that it ends with: ἐντάλματα ἀνϑρώπων καὶ dWe- σχαλέας: “the injunctions of men and (i. 6. viz. or as) lessons. The original, then, at the time when the LXX. was written, must have begun with 77) and not 1M) as now, since it gives μάτην δὲ “but in vain”, or at least the translator must have read it so. Instead then of Table E.L.r.a.0.] Mark I. 3. 197 reading it: “and their fearing me or fear toward me is” they would write: “and their fear toward me (is) emptiness, (worthless or in vain)” or, as the LXX. has it: “and they fear or worship me in vain” μάτην δὲ σέβονταί we. But there still remains of the original mon δ Ns “a taught precept of men.” Now, this may mean, either a precept of men, which they are made to learn— which is inculcated on them, or a precept of men, which is made to be learnt—which they inculcate ; so that it could, in the latter case, be said of them, inculcating a precept of men. And this the LXX. appears to have chosen in its: διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας, “teaching the in- junctions of men as doctrines”, or things to be taught. By this we see that there is no need to supply any word to correspond with διδάσκοντες of the LXX. and Matt. Taking the Heb. as it at present stands, and comparing it with Matt., we find that he furnishes three additional ideas— first, that they maintained the regulations of men to be the all-essential; second, that worshipping GOD in accordance with these only, is nothing but formalism —the body without the soul; and third, that it will be pro- ductive of no benefit to its practisers. All these are true and do not contradict the simple description of their worship as lip-service, no farther than which, do the mere injunctions of men reach. In fine, we have also seen how, what Matt. gives may be found in the Heb., by reading 77) for 1M “and emptiness”, i. 6. in vain, for “and 1s”. And thus may the variations be accounted for. (5) Ig. XL. 3. Mark I. 3. Φωνὴ βοῶντος ἐν τῇ ον ἢ c , \ «(οἱ ἐρήμῳ ᾿Ετοιμάσατϑξ τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. D 94))}8 ἃ Ὁ οἴ ff? g? mt go syrP ms in™S rov ϑεου vor (vv citatae yuwr) pro αὐτου cABEFG***HKLMPS UVI4 al fere omn wv pler. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Ts. XL. 3. Φωνὴ βοῶντος Ev τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐϑείας ποιῆτε τὰς τρίβους τοῦ ϑεοῦ ἡμῶν. Alex. MS. ευὐϑείας που- gute .. τρίβους αὐτου 209. Compl. Ed. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our GOD. TID ἼΞ93 NIP WP mp ND wR!) MwA WTTIN? 4) = 109 K. The voice of him that cricth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our GOD. For remarks on this Quotation, see Matt. III. 3, with which Mark entirely corresponds. Instead of αὐτοῦ, by reading tov deov ἡμῶν (as noted above of the vv cit.), Mark is brought nearer the original. Yet the text is the best. 198 Mark VII. 6—7. [Καλῶς ἐπροφήτευσεν Ἡσαΐας περὶ ὑμῶν τῶν ὑπο- κριτῶν, ὡς γέγραπται] Οὗ- τος ὃ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ᾽ ἐμοῦ" Tuatny δὲ σέβονταί με δι- δάσκοντες διδασκαλίας ἐν- τάλματα ἀνϑρώπων. ovtoc ο λα. cCAEFGHKLM ΞΌΥΧ ΙΖ al ut vdtr omn cop go etc... Lno λα. ovt. cBD vg it (a ff2 om ovr.)| D(nond)a b ¢ we ayara (acth et ayana el τεμα)! απεχεε.. Ὁ ἀφεστη- κεν (perg ἀφ)... απεστιν.. A azeory..vg (emm mt ing abest) it edd pl est. [®Well hath Esaias pro- phesied of you hypocrites, as it is written, | This people honoureth me with their lips, but their heart is far from me. 7Howbeit in vain do they worship me, teach- ing for doctrines the com- mandments of men. Mark VIL. 6-—7; John VI. 45. (6) Is, XXIX. 13. Ἐγγίζει μοι 6 λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ, καὶ ἐν τοῖς χείλεσιν αὐτῶν τί- μῶσί με, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ᾽ ἐμοῦ" μάτην δὲ σέβονταί με διδά- σκοντες ἐντάλματα ἀνϑρώ- mov καὶ διδασκαλίας. ἐν τῷ OTOMaTL αὐτου Om εν τῳ Compl. Ed. | for αὖ- του. αὐτῶν [καὶ ev τοῖς OM Compl. Ed.| Alex. MS. om ἐν το or. av. καὶ ev.|MS.106 for διδεσκ. ev. cv. καὶ Ovd. reads δ. δ. ε. a. as Mark. This people draw nigh unto me with their mouth, and honour me with their lips, but their heart is far from me; but in vain do they worship me, teaching the commandments and doctrines of men. [Table E.Lr.a.o. Is. XXIX. 13. myn?) Oy way") 3") yy 733") PHEWD YE? AMY) 38D PAY) 127) Aig ὮΝ) ONND i720 DW") 4 m) = 476. 491 Καὶ n) was perSin 3, 20. 23.26. 211 ete, 0) = 1. 250K. p) = 250K. 4). 425 Κα. τὴ pom 252 Καὶ. 8) = 336 K. t) = 342 K. ne 89. 115 K. ins 569; f 559 K. Ὁ) + nbay 526 K. = 601 K, {For asmuch as] this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Any needed remarks on this passage will be found under Matt. XV. 8—9 with which Mark agrees. Tischendorf begins Mark with οὗτος ὁ λαὸς, but Lachmann reads ὁ λαὸς οὗτος, which Tisch. follows in Matt. Of course, in the texts of Tisch. and Lach. the first clause is left out by both, and a contrast is expressed between the service of the lip and of the heart. “This people honour me with the lips, but their heart is far away from me.” In the original the former part has added to it “draw near with their mouth”, which both Matt. and Mark omit. (7) John VI. 45. Is. LIV. 13. [gory γεγραμμένον ἐν τοῖς προφήταις] Καὶ ἔσον- ται πάντες διδακτοὶ ϑεοῦ. Is. LIV. 13. , ‘ er καὶ πάντας TOUS υἱοὺς nyny 8? Ἴ23.) 5} σου διδακτοὺς ϑεοῦ, ϑέεου © une omn aliisque Seov...cov Peov 228, k) t.e. = 244K, 1) Nullus longe pl ...¢ (= Gb Sz) του 73. Yrov Ο min non ita mu, {It is written in the prophetsy| And they shall and (*I will make) all And all thy children be all taught of GOD, thy children fo be taught of GOD. * Ino from verse 12, in the LXX connected with the preceding verse shall be taught of the Lord. This Quotation is Table: E.I.1.a.0.] Acts VII. 33—34. 199 and put in the acc. case. The apostle, however, uses the nom. case, in which form the original may be rendered; but he agrees with the LXX in reading διδαχτοὶ ϑεοῦ “taught of GOD”, for the Hebrew mm mad “taught of Jehovah”; and differs from both in omitting 72 tous vious cov “thy children”. The prophet addresses the Gentile church under the idea of a mother, and the Quotation contains part of what is said of its members as her children. Now, the Evangelist has dropped the idea of mother, and there would consequently be no need to retain that of sons. Moreover, the use of “thy sons” would have been inappropriate, since Jesus was addressing the Jews, who would apply it to their children, whereas it was not intended for them, at least for them especially, but for the Gentiles also, if not for them alone. Compare Mic. IV. 2 Y377°7 “and he (i. e. the Tout, GOD of Jacob) will teach us (i. e. the many nations) of His ways”. The reason for “taught of GOD” being preferred to “taught of Jehovah” appears to be this. If the Jews were addressed in the latter way, they would instantly infer that it has reference to themselves, since Jehovah was the name by which the Deity had revealed himself to them. See Exod. III. 15. But, in order to avert this misconstruction the Deity is called GOD, meaning that He is to instruct the nations not through His relationship of Jehovah to the Israelites, but through that of GOD, as their GOD, not as if He were Israel’s GOD only, but as GOD of all the earth. (8) Acts VII. 33—34. Bxod.. 11: ΓΦ 8. 10. [" εῶτεν δὲ αὐτῷ ὁ κύριος] Brodsthe 7 8.10] Ἱὔσον τὸ ὑπόδημα τῶν ποδῶν σου: ὃ γὰρ τόπος ἐφ᾽ ᾧ ἕστηκας γῆ ἁγία ἐστίν. ϑα)δὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου, τοῦ ἐν .Ἵἰγυπ- τῷ, καὶ τοῦ στεναγμοῦ c= τῶν ἤκουσα, καὶ κατέβην ἐξελέσϑαι αὐτούς. καὶ νῦν δεῦρο ἀποστείλω os εἰς «Ἵἴγυπτον. 33. D** al Avoae| του ποὸ. (C* add oov ex C**Eal m Bed gr syr al add ex) t. 2. σου (B σ. τ. 7.) | ep o cABCD*™ (tov) ...¢ ev ὦ CEH al pler Chr al... C (C* συ») al sah arm add ov. 34. edwv (C al ed.) ... ἢ καὶ ἐδ. yao | ADE ἐδὸν | av- tov CACE EH al ut vdtr fere omn vv fereomn pp mu.. Ln αὐτου cBD 26.| D al axy- κοα | C** vue | ἀποστείλω cABCDE (-ozedo) al Chr ...ς -στελω cH al pl Thph, λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου, ὃ γὰρ τό- mos ἐν ᾧ σὺ ἕστηκας γῆ ἁγία ἐστί. ... ar εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν “4ἰγύπτῳ, καὶ τῆς κραυ- γῆς αὐτῶν ἀκήκοα... ὃ κατέβην ἐ ἐξελέσϑεαι αὐτους... 40d νῦν δεῦρο ἀποστείλω καὶ as πρὸς Φαραὼ βασιλέα «Αἰγύπτου. 5. λῦσαν... λυοον Ald. Ed, | ex τ. π. om ex | ov εοτ. om ov Alex. MS. 7. Ἰδὼν ecdor ... «δὼν ἐδον. al MSS. 10. ἀποοτείλω.. ms. curs.| προς .. curs, > ~ ,.αποστελῶ εἰς MS. 2a) dy spdyr)-bw® MAS AW Opn 2 Φ ΠΡΟ Ν poy") Dy NT nie”. . NIT) ἜΝ. omy’) ony (CONPYS AN, OND STS TaN) § oA abun nab!) ΠΩΣ) Ὁ nine by ἣ »=S ed, (non MS) ΠΡ multi Η. K. et R. u) my 150 et f. 69 K, x) nS. 4) =132K.1wi8S. e)=132K. ἢ = 75. 170K. g) +-oxna 170. 1) se" S. (exc. 66.) gop =648. rna=S. 200 [33Then said the Lord to him,] Put off thy shoes from thy feet: for the place where thou standest is holy ground. 341 have seen, I have seen the af- fliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. Acts VII. 33—34. 5*put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. 7..¢1 have seen, I have seen the af- fliction of my people which are in Egypt, and I have heard their cry..8and lam come down to deliver them . And now come, I will send thee unto Pharaoh, king of Egypt. [Table E.L.r.a.o. Sput off thy shoes from off thy feet, for the place whereon thou standest és holy ground....7I have surely seen the affliction of my people which are in Egypt, and have heard their cry... ‘And Iam come down to deliver them... 10Come now therefore, and I will send thee unto Pharaoh. * or, loose the sandal. + lit. seeing I have seen, =! have surely seen. This Quotation is almost word for word with the LXX, which differs but little from the Heb. pn by poys- ou “draw off thy shoes (or sandals) from on thy feet”, is in the LXX. λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν cov “loosen the sandal from thy feet”, and in Acts λῦσον τὸ ὑπόδημα τῶν ποδῶν cov “loosen the sandal of thy feet”, or more simply “loosen thy underbound of (i.e. what is tied under) the feet”, meaning “thy shoes”. Although in the next clause the pronoun, MANX in Heb. and ov in LXX., “thou” is found, yet its omission in Acts is not faulty, as it is there involved in the different form of the verb, ἕστηκας “thou art standing” being for ΠῚ NAS “thou standing;” and Acts fol- lows the Heb. in rendering yoy vee nw by ἐφ᾽ ᾧ “upon which,” de- parting from the LXX ἐν ᾧ “in which”, Passing over the next verse, viz. the 6'", part of which was cited in ver. 32, the Quotation is continued in the same words as the ΤᾺΝ, excepting that τοῦ στεναγμοῦ αὐτῶν ἤκουσα “I heard their groaning” —the effect and expression of compression—is read for τῆς χραυγῆς αὐτῶν ὠκήκοα “1 have heard their cry’—the expression of desire to be relieved from the same. Now, although the original ONPYy¥ conveys both ideas, yet of the two, the former is more probably the one intended, as the following context implies. The Inf. abs. M87 with which this ex- tract begins, being placed before the finite verb ὮΝ 7 adds an expression of intensity, see Ges. Heb. Gr. § 128. 3. 4. and is rightly rendered by ἐδὼν εἶδον “seeing I saw” i. 6. 1 certainly saw =I saw with my own eyes. Having quoted as much of the verse as was needed, he proceeds to the first clause of the following, ver. 8, ey mm TIN) χαὲ κατέβην ἐξελέσϑιαι αὐτοὺς “and I am come down to sliver them”, closing the whole with the purpose for which Moses was attracted, as given in ver. 10. The imper. ἃ 25 which would properly mean, go, depart, pas- ses over also into a particle of inciting, come! and has been correctly translated by δεῦρο “hither” i. e. “come hither”. The Heb. ends with my7e>y “unto Pharaoh”, (in the LXX πρὸς Φαραώ βασιλέα Avyiarov “to Pharaoh, king of Egypt”), but, as this, in the Quotation, might Table E.L.r.a.0.| Acts XV. 16—17. 201 have been less easily understood than eg Adyuntoy “into Egypt”, and not so much in harmony with the context, which is not so particular as the original, the omissions being taken as proofs thereof, the latter is preferred. Acts XV. 16—17. [καϑὼς γέγραπται] 'OMete ταῦτα ἀναστρέψω καὶ ἀνοι- κοδομήσω τὴν σκηνὴν Δαυὶδ ‘ ~ τὴν πεπτωκυῖαν καὶ τὰ κατ- εσκαμμένα αὐτῆς ἀνοικοδο- ᾿ μήσω καὶ ἀνορϑώσω αὐτὴν, 17% ἧς pS > , c ὅπως ἂν ἐχζητήσωσιεν οὗ κατάλοιποι τῶν ἀνθρώπων wes τὸν κύριον, καὶ πάντα τὰ » Cah) cv > , ἔϑνη EQ οὖς ἐπικέκληται ι 2» U > > , τὸ ὄνομά μου ἐπ᾽ αὐτούς, λέγει κύριος ὃ ποιῶν ταῦτα. 10. D* ἃ μετα δὲ | D επε- atoeyo | Β κατεοτρεμμενα, item 418 Procop -οτραμμενα ον E ἀνεοκαμμενα | C* (να) 68 al οὐκοδομήσω sec. loco. 17. E alt Chr om αν | xv- ovov.. D aeth arP Geor | ὁ ποὼν cACD**EGH al ut vdtr omn Chr al.... Ln om c ὃ cB (D* zoeyoet) | tavte cABCD al m vg cop aeth ...¢ (=GbS8z) add παντὰ cH al pm syr al Chr al.; praem EG al mu. [as it is written, | ‘After this I will return, and will build again the taber- nacle of David, which is fallen down; and I will build again the ruins there- of, and 1 will set it up: "That the residue of men might seek after the Lord, ~and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. (9) Amos IX. 11—12. ley τῇ ἡμέρᾳ ἐκείνῃ ἀνα- στήσω τὴν σκηνὴν Δαυὶδ 1 τὴν πειιτωχκυῖαν, καὶ ἀνοι- κοδομήσω τὰ πεπτωκότα αὐτῆς, καὶ τὰ κατεσκαμ- μένα αὐτῆς ἀναστήσω, καὶ ἀνοικοδομήσω αὐτὴν κα- Dos af ἡμέραι τοῦ αἰῶνος, Gnas ἐκζητήσωσιν οὗ κατ- ἀλοιποι τῶν ἀνθρώπων, καὶ πάντα τὰ ἔϑνη ἐφ᾽ οὕς ἐπι- σ᾽ > κέκληται TO ὄνομά μου ETL αὐτούς, λέγει κύριος ὃ ποιῶν σπιάντα ταῦτα. 11. ἐν τ. yu. ex... ταῖς ἡμέραις ἐχείναις 62. 147. | avotr. pr... cvaotyow Compl. Ed. | αὐτης Compl. Ed. αὖ- τῶν | TH κατεολ. .. . κατεο- τραμμενα Alex. MS. ς oO ae es 12. ὅπως... add ay Alex. MS. Joe Ed. Ald. we ov | Alex. MS, et al tor avGo.... add tov κυρίον | ex αὖτ. in Ald, Ed. desunt κυρ. ὁ 7.... κυρίος o Feo ὁ ποιῶν Alex. BMSS. | παν. trav. ... ταυτὰ Alex. MS. Compl. Ed. 11In that day will I raise up the tabernacle of David that is fallen, and I will build again the fallen places thereof, and I will raise up the ruins thereof, and I will build it again, as im the days of old: 12that the residue of men may seek after Me and all the Gentiles, upon whom my name is called, saith the Lord who doeth all these things. " x) = 593 K. Amos IX. 11—12. “DS DPS NAT) aps TRY ME WT Nad YODYN PB!) hy DD MND NIN) DPS τον ἢ) win') wn? 12 “D21) Ὁ ἢ mow oy δ) ΠΝ ONIN niyy”) nino oy") ; CORNY) q) syn 80 a p. Κα. τὴ ones 112K. sper Kt) = 474 K.owy plurimik, u) = 428K. y)1= 11. 244 K. 2.226 a p. R. dv K. bps 180 K. . z) = 29K. a); voy 244ap.K, Ὁ) =95K. ὁ) = 95 K. nbs 304 a p. R. 11In that day will raise up the tabernacle of David that is fallen, and close* up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: 12That they may possess the remnant of Edom, and of all the heathen, which are called by my name,} saith the LORD that doeth this. * @ Heb. hedge or wall. + 4] Heb. upon whom my name is ealled. The first verse of this Quotation differs from the Sept., which literally renders the Hebrew, as follows: It begins with: Meta ταυτῷ ἀναστρέψω “After these things I will return”, pointing to a time poste- rior to which something is to be done, whilst the Hebrew reads sinm ΡΞ “In that day”, pointing to the time of the deed, which, atter 202 Acts XV. 16—17. (Table E.I.r.a.0. all, must be after another time; in the Sept. ἐν τῇ ἡμέρᾳ ἐκεένῃ. The N77 OY “that day” refers to the DYN MIMS “last of the days”, αἱ éoyatae ἡμέὲραε whereby in Acts II. 17 is rendered the phrase in Joel IM. 1 j277M8, in the Sept. wera ταῦτα “afterwards.” The Quotation continues with: “I will repair the tabernacle of Dayid which has fallen”, for: “I will raise (or set) up (i. 6. erect, and here, erect again or restore) the tabernacle of David which has fallen, and repair (Heb. wall up) its fallen (parts) (Heb. their breaches)”, where it is seen that in the Acts it is merely abridged. It could not be restored but by repairing, which would be that of its fallen parts. It ends with: “And its (parts) dug down will I repair, and I will make it right again”, for: “and its (parts) dug down (Heb. torn down) will I restore, and I will repair (Heb. build) it, as the days of old”, 1. 6. so that it may be as it was in ancient times. Now, restoring is the result of repairing, and when a thing is made all right again, it is brought back to its condition in the days of old. Thus they state the same thing. In the second verse, we find the Quotation agreeing in the main with the Sept. while they both differ from the Hebrew, thus revers- ing the matter. We say in the main, for, the object of the search, viz. tov χύυρίον “the Lord”, is specified in the New Test. additionally to what the Sept. gives, in which, however, it is implied, as shown in the translation — “seek after Me”. And the Sept. ends with πάντα ταῦτα, whereas in the Acts it is only ταῦτα, according to our text (wherein it agrees with the Heb.), though, as shown in the Var. Lect., ¢ (=Gb Sz) gives πάντα tevta. On the point of difference Dr. Davidson remarks (in Sac. Herm. pp. 462—3) thus: “Comparing, however, the citation with the original, we find one clause essentially different, viz. ὅπως av ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνϑρώπων, for which the Masoretic text has OY NNW Ww 09. The Septuagint and New Testament coincide. We are of opinion that the Hebrew has been altered in this place since the time of the Greek Version, there being no evi- dence that the latter was changed in conformity with the Greek of Luke. The translators seem to have had in their copies W77 not wn, and OTN not OMS. For AX they read ‘8 me, or perhaps ‘MS, the yod being an abbreviation of MM. According to Mede, for AN they read 5X, and translated it by χύρίος, as elsewhere. From the citation of the clause according to the Septuagint, infallible authority sanctions the Hebrew reading just stated. There is, therefore, no alternative, but to suppose that the Hebrew text, as it now stands, is corrupt. If it be objected that this is a gratuitous conjecture, we reply, that the New Testament is a sufficient warrant, even though no MS. hitherto collated should concur. We are exceedingly slow to adduce the charge of wilful corruption against the Jews, yet, in the present case, there is ground for suspecting that the alteration was made in fayour of themselves and against the Gentiles.” Table E.Lyr.a.o.] Rom, IX. 27—28, 203 That the clause in each presents different ideas is apparent. If the Sept. has not been altered to conform with Acts, (and for that there is no evidence), it follows that the Heb. has been changed. Now, how may it be restored, with the least possible change upon its pre- sent reading?. As of xetadomor is in the nom. case, its correspondent MY will be so too, and thus the sign of the acc. AN prefixed must belong to some word omitted. of xatdédomoe being followéd by τῶν ὠνϑρώπον, it is clear that OTN is for ON, and indeed that reading is found in some MSS. (?) But in this shavioet we have dropped a letter 1; and, as the Jews were very particular about the number of letters, we hence infer that, in the original change, one was omitted from some other part of the clause. exfytyomow cannot be the trans- lation of Δ) but of some other word, in all probability wD, at least the latter is both so rendered, and formable from the former with very little change. Now, the τῶι δά τὸ of “seeking, searching for” is found attached to this verb, chiefly in the phrase MYM OX wT “to seek Jehovah” i. e. “to seek unto Him”, to have recourse to Him for aid by prayer &c.; and as we require a word of one letter after Ns the sign of the acc., we infer that, since Jehovah is represented speak- ing, it must be) (yod), thus making ὯΝ. This, though omitted in the Sept., is yet found in the New Test., but expressed by toy xugvon, which may have been exchanged for it, for perspicuity’s sake, unless it be, as Dr. Davidson remarks, that the Ὁ (yod) is an abbreviation of mim. If this were the only passage wherein the New Test. varies, as regards Quotations, from the original, it would be going too far to say that Luke wilfully corrupted the original, when he is supported by the Sept., and especially when the present reading favours the Jews. Had Luke’s different reading favoured them, then we might have admitted that he had corrupted the text; bitty as long as we bear in mind the national antipathy they had to the Génules enjoying equal privileges with themselves, which was manifested in the infancy of Christianity —the religion for the world, and the expectations they had formed of their own race in connection with the promised land, we cannot but lay the alteration to their charge. (10) Rom. IX. 27—28. 15. X. 22—23. i? 21 Ἡσαΐας δὲ κράζει ὑ ὑπὲρ Is. X. 22—23. 2 τοῦ ᾿Ισραὴλ] Ἐὰν ἢ ὃ lige’ μὸς τῶν υἱῶν ᾿Ισραὴλ ὡς ἡ ἄμμος τῆς ϑαλάσσης, τὸ ὑπόλειμμα σωϑήσεται. "λόγον γὰρ συνιελῶν καὶ συντέμνων ἐν δικαιοσύνῃ, ome λόγον συντετμημένον ποιήσει κύριος ἐπὶ τῆς γῆς: c 1 "nud ἐὰν γένηται ὁ λαὸς Ἰσραὴλ ὡς ἡ ἄμμος τῆς ϑα- , > λάσσης, τὸ κατάλειμμα αὐὖὐ- τῶν σωϑήσεται- λόγον συν- συντέμνων ἐν 3." , ὅτι λόγον συν- τελῶν καὶ δικαιοσύνῃ, 2 τετμημένον κύριος ποιήσϑδι ἐν τῇ οἰκουμόνῃ ὕλῃ. Foy τ) ΩΝ) Ὁ ἜΝ om in") beep vn) b> 129 at mba 13?! spay’) ἡ min» 358 tied ΡΞ. ney) mays) sy NT72) 204 27. υπολειμμα (sic nullus testis in LXX.) cAB Eus ... 47. υποκαταλειμμα ς καταὰ- λεεμμα CDEFGKL al certe pler Thdrt al... Chr eyxata- λειμμα. 28. ev δικαιοσυνή, ote hoy. ovvretu. COEFGKL al longe pl vg it syr? arP go 5] Eus! Chr Thph Oee Hier Ambrst Bed... Ln om cAB 23." 47." 67." syr (pergit καὶ ποιη- oec) cop ar Eus! Dam Aug? (acth versum sic habet: quia consummatum et prae- cisum verbum enarret Deus in mundo .. Thdrt om συν- tehwy usq. doyor) | B o κυρ. | 27Esaias also crieth con- cerning Israel, | Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 28For he will finish *the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. ἡ @ Or, the account. Rom. IX. 27—28. 22. Om αὐτῶν Alex. MS.| hoyor yao συντελων Alex.M. MSS. et Ald. Compl. Edd, 23. κυρ. ποεὴσεε... ποιήσει 6 Θεος Alex. MS... March MS. o eos ποιησει ‘Compl. Ed, κυρέος, κυρέος δυνάμεων ποιησει. 22And though the people of Israel be as the sand of the sea, a remnant of them shall be saved: *He will finish the work, and cut 7 short in righteous- ness; 23for fa short work will the Lord make in the whole world. * -Gr. finishing the word and cutting 7¢ short. { Gr. a word cut short or lo pieces. [Table E.1.r.a.0. 4) = 249. 850 Καὶ a)=474 Κ. b) = 30K. c) = 180K. ἃ) 'm 150. 309, 612 Κὶ, e) = 180K. πϑι 342 in textu K. ἢ σὺν ayn 613 K. πὶ = 30K. » = 206. 474 K. 5) = 154. 471 K. h) svn be 17. 158K.- i) = 1, 4.30, 72. 89. 96. 102. 115. 150. 154. 158. 160. 175. 178. 180. 182. 181. 205. 210. 228. 246. 249 —253. 295.301. 309.321.330. 332. 337. 342. 365. 399. 408. 418. 420. 423. 428. 453. 461 471. 414. 490. 494. 505.526, 530.533, 549. 560. 562. 575. 576. 590. 594—598. 612.613. 632.639. 648; 405,521f.; 168 marg K, 2:196, 210, 295. 463. 518,554. 715; 1. 20. 23. 226, 440; 25. 304. 305. 663 ex 6. R. Edd. 22For though thy people Israel be as the sand of the sea, yet a remnant* of them shall return: the consumption decreed shall overflow {with righteous- ness. 23For the Lord GOD of hosts shall make a con- sumption, even determined, in the midst of all the land. *@ Heb. in or among. + 4 Heb. in. The original begins with 07 din> Syn FOY ὯΝ 19 “If thy people Israel should be as the sand of the sea,” in which it is followed by the Sept., excepting “thy,” in ὁ λαὸς Fianna “the people of Israel.” But, as “the sand of the sea” is often put as the image of abundance, Paul in explaining the idea writes: ἐὼν ἢ ὁ ὠριϑμός τῶν υἱῶν Ἰσραὴλ ὡς ἄμμος τῆς ϑαλάσσης “if the number of the sons of Israel should be as the sand of the sea,” and that is his departure from Isaiah’s words. For {2 2) νι, “a remnant in (or among, we say, of) it (i. e. them) shall return”, (i. e. be converted to Jehovah, see ver. 21), the Sept. ae τὸ ἡμοδν ἀλόνομην αὐτῶν σωϑήσεται “the remnant of them shall be saved, which the apostle gives, only omitting αὐτῶν, which is of course inpplted: Now, the ideas are fundamentally the same, since they would be saved or preserved from destruction, by returning to Jehovah, and putting their trust in Him; see vers. 90 -- 21. In the original, the conversion is made prominent; whereas Paul declares its effect in their salvation. The Heb. continues with, as the usual rendering: ‘a finishing (or ending i. e, consumption or destruction) is cut off (i. ὁ. decreed, deter- mined), overflowing (or sweeping away, i. e. which shall sweep away) Table E.1.r.a.o. | Rom. [X. 27—28. 205 as right, (as a right thing, or just as it should do)’, by which trans- lation the unavoidableness of the destruction is made prominent; or, it may be rendered: “the destruction (which is) decreed; is overflowing (shall sweep away) as right (as it should),” thus marking the effect of the decree, and the certainty of the foregoing statement; and this is as in the Authorized Version. Gesenius makes it: “bringing in justice like a flood, i. e. overwhelming the wicked with merited punishment, Mp’ being accus. governéd by YY. But, I prefer the usual mean- ing, inasmuch as the destruction is represented bringing in justice, whereas, properly speaking, justice demands destruction, and because justice is diverted to mean merited punishment, whereas’ the punish- ment of the wicked involves their destruction. The Sept. renders by λόγον συντελῶν καὶ συντέμνων ἐν δικαιοσύνη, “finishing (or accomplish- ing) and briefly executing the saying (i. 6. decree) in righteousness,” in which the apostle follows it, but gives it as a reason “for” the preceding, Aoyov yao. I have just now stated the usual rendering of the clause, as found in the Sept. But from the fact that in the next clause n> is translated by λογον and M3173 by συντετμημένον, and as similar words would be sinilarly rendered, one cannot help thinking that συντεμνοῶν corresponding to ὙΠ has changed places with συντέλων. Restored to that order, it would then be translated: “cut- ting off (or decreeing) the saying (or account, reckoning), and finish- ing if in righteousness”, which will be found to correspond precisely with the original. “He will cut off (or decree) a saying (or reckoning)”, when compared with “a finishing (or destruction) is cut off (or de- creed)”, presents no difference, since the reckoning is made at the winding up or finishing, and in the present case it was to involve destruction. While, in the original, the fact is simply stated, in the version its originator is pointed out. “He will bring to an end (or execute) the saying (or reckoning) in righteousness”, and: “the finish- ing (or destruction) és overflowing (shall sweep ae as right (as it should)” amount to the same thing, with the same difference as in the other comparison. When “the ieee clan shall sweep away” is re- presented as done by one, it reads: “he shall make the destruction sweep away”; and, as the destruction is to cease only with the sweep- ing away, it becomes: “he shall finish the destruction,” which is the result of the reckoning. This arrangement and meaning of the clause in the version coincide better, not only with the original, but also with itself; as the means for fulfilling the statement of the preceding clause is stated in the first part of it, and their accomplishment, which declares the certainty of the threat, its last part expresses. With this last part is fitly linked the concluding clause ὅτε λόγον συντετμημένον ποιῆσει κύριος ἐπὶ τῆς γῆς “because the Lord (Jehovah) will do upon the earth a cut-off saying, (i. e. a reckoning which has been decreed)”, which assigns the reason, points out the ground upon 206 Rom. XI. 9—10. [Table E.L.r.a.o. which rests the stability of what has just now been noticed. The original runs thus γα ΤΟΣ 2p? τῶν MN2y NI ΣΝ ΠΡ) m2 > “for, a finishing (or destruction), and (i. e. even) a decreed thing (mean- ing a decreed destruction), the Lord Jehovah of hosts making (i. e. shall make) in the midst of all the land.” Moses Stuart renders it: “Yea, destruction is verily determined on; the Lord Jehovah will execute it in the midst of the land.” But, although it could bear such an inter- pretation, I yet, prefer the other, as it coincides with Paul’s. Thus, then, have we seen that the Quotation not only does not present a different meaning from, but even agrees very closely with, the original. (11) Rom. XI. 9—10. Ps. LXVIII. 23—24. Ps. LXIX. 23—24 [καὶ Δαυὶδ λέγει] Γενη- ϑήτω ἡ τράπεζα αὐτῶν εἰς παγίδα καὶ εἰς ϑήραν καὶ εἰς σκάνδαλον καὶ εἰς ἀντα- πόδομα αὐτοῖς, ᾿σκοτισϑή- τωσαν οὗ ὀφϑαλμοὲ αὐτῶν - 4 ‘ 100 μὴ βλέπειν, καὶ τὸν γῶτον αὐτῶν διὰ παντὸς σύνκαμψον. 9, FG al ανταποδωμα. 10. συνκαμψον cB*D*FG.. ¢ Ln 49. ovyx. eAB*CD"* Evaey ete. [°And David saith ,] Let their table be made a snare, and a trap, and a stumblingblock, and a re- compence unto them: Let their eyes be darkened, that they may not see, and bow down their back alway. 3vevndnta ἡ τράπεζα αὐτῶν ἐνώπιον αὐτῶν εἰς παγίδα καὶ εἰς ἀνταπόδοσιν καὶ εἰς σκανδαλον. Ξ2'σκο- τισϑήτωσαν οὗ ὀφϑαλμοὶ αὐτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον αὐτῶν διὰ παν- τὸς σύγκαψον. Om, ἐνώπιον αὐτῶν | αν- ταπ. ... ϑηραν, others av- Pane eR 23Let their table before them become a snare, and a recompence and a stumb- ling block; 24Let their eyes be darkened, that they may not see, and bow down their back alway. 01389") monde swpyad onioy/>) pb!) MISO mawnn Sayan) an DAPI) h) =97K. i) = 30K, k)1 = 285 K. I) 'yn 125 a Ῥ. 038 f. K. 23Let their table become a snare before them; and thal which should have been for their welfare, let it be- come a trap. 24Let their eyes be darkened, that they see not; and make their loins continually to shake. This Quotation follows the Sept. throughout, excepting that the lat- ter, after the Heb. ΠΡ, reads ἐνώπιον αὐτῶν “in face of them,” instead of ihish Paul would seem to have written at the end αὐτοῖς “to them;” since he says: “let their table become for such and such unto them,” whereas in the original it is: “let their table in their presence be for such and such;” also that the former, besides inverting the order of the two last expressions, adds χαὶ εἰς ϑϑήραν “and for a trap.” The original MD is applied not only to the net for enclosing birds (see Amos III, 5), but also to the trap for catching wild beasts or men by the foot (see Job XVIII, 9). Now, the Sept. has rendered it by παχέες, which, however, expresses the former idea only, and in order to give the lat- ter also, the apostle has added dye. Thus, then, he has merely fully rendered the original expression. The next two expressions, when inverted, are nearly the same that occur in the LXX. But the Heb. is translated as above. However, Table E.I.r.a.o. Rom. ΧΙ. 26—27. 207 one of the meanings, and that not the least frequent, of the Piel form of the verb, from which the noun is derived, is to requite, recompense, (see Judg. I. 7; Jer. XVI. 18; Ps. LXU. 13) so that the noun may denote recompence, or that which is appropriately rendered. Nor is there any difference at bottom, since that wherewith they were re- warded might have been for their welfare, only it proved a stumbling- block, an obstruction, an occasion for sin, and consequently for ruin. Rom. XI. 26—27. [2 καϑὼς γέγραπται] Ἥξει ἐκ Σιὼν ὁ ρυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ ᾿Ιακώβ. “καὶ αὕτη αὐτοῖς ἡ παρ᾽ ἐμοῦ δια ϑήκη, ὅταν ἀφέλωμαι ἁμαρτίας αὐτῶν. τὰς 20. azootoewes cABCD* 39.47. 80...FG go azoorge- Yiab ... ς καὶ ἀποοτρεψει eD**ct***L ἃ] pler vv pl Chr Thdrt al. | 26as it is written, | There shall come ont of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27For this 7s my covenant unto them, when I shall take away their sins, (12) Is. LIX, 20—21, Oval ἥξει ὅνεκεν Σιὼν ὃ ρυόμενος καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ιακωβ. “'καὶ αὕτῃ αὐτοῖς ἡ παρ᾽ ἐμοῦ διαϑήκη, εἶπε κύριος. 15. XX VII. 9. . Otay ἀφέλωμαι τὴν ἁμαρτίαν αὐτοῦ... 20). evexey Mar. MS, Ald. Ed. even... ex 93, απὸ Compl. Ed. | Ιακωβ add εὐπεν Κυριος Mar. MS. 9. ὅταν .... Ot αν Barb. MS. |r. awag. αὖτ... αὐὔτ. τ. α. Alex. Barb. MSS. Compl. Ed. ... ἄμ. avt. Mar. MS. 20And the Deliverer shall come on account of Sion, and shall turn away un- godliness from Jacob; 21And this 7s my covenant unto them, said the Lord. 9when I remit his sin. Is, LIX. 20—21, rawr Sysa yiud seay?? ΤῚΣ ON) pws") “yw'n DMN”) ΤῚΣ PNT) Nr?! i rim WON Is, XXVIL. 9. . JONG NOM... 1) = 72K. x)= y) ons pk K. 115 K, 20 And the Redeemer shall come to Zion, and unto them that turn from trans- gression in Jacob, saith the LORD. 21As for me, this és my covenant with them, saith the LORD. 9,,.to take away his sin... Paul agrees with the Sept., excepting that he reads ex Siwy “out of Sion” for ἕνεχεν “ϑίων “on account of Sion;” omits eee κύριος “said the Lord,” and adds ὅτων ἀφέλωμαι τὰς ἁμαρτέας αὐτῶν “when I remit (or forgive) their sins (or errors),” which he probably takes from Is. XXVII. 9. of the Sept., only it is there in the Sing. τὴν ἁμαρ- τέων αὐτοῦ “his sin.” — The Heb. says }*8? “to Zion;” the LXX. ἕνεκεν Stay “on account of Sion;” the New Test. ex Scwy “out of Sion,” which appears to express exactly the opposite of the Heb. Now, every one know that, before one can come from a place, he must be im it, and, if he has not been always there, he must have come 10 it. This being applied, they would appear to view the coming at different times, and that is all the variance. They both mention a coming, only the Heb. states the former — the coming to, while the New Test. the latter — that from. “When it is said that the Redeemer should come out of Zion, it means that he should arise among that people, be descended from themselves, 208 Rom. XI. 26—27. [Table Ἐ.1.γ.8.0. or should not be a foreigner.” The Sept. seems to haye regarded it as meaning: “he shall come for Zion”, marking that for whose ad- vantage his coming would serve. The next clause, in the Sept. and New Test. is ἀποστρέψει ἀσε- βείας ἀπὸ Iaxw? “he shall turn away impieties from Jacob,” whereas the Heb. is 2py72 pub Dal pe “and (he shall come) to the returners from transgression in Jacob.” Gesenius thus remarks on the prep. ?. “A) as pp. denoting motion, or at least direction /owards any thing, a turning to or toward any object. 1. 10, toward, unto, Gr. εἰς, espec. after verbs of going, where it differs from 9X, in that ON is put before the person to whom one goes, and before the place.” As ? in the text, is ad- mitted to be prefixed to person, it cannot therefore have the meaning just now stated. Passing farther on he says: “3. It serves to mark the dative, like the Eng. fo, Fr. ἃ prefixed to nouns, where the Latin, Greek and German employ the dative case. Thus b) as marking the person (or thing) fo or for whose use, advantage, profit a thing 15 done or serves.” Now, this we may regard as its meaning in the text. It will then point out that his coming would be “for the good of the returners from ‘transgression in Jacob,” i. 6. of those in Jacob, not, prob- ably, who had returned, but who would do so. And their returning being consequent upon his coming, it might, in order to present him as the main cause thereof, be said: “he ‘shall turn away the trans- gression which is in Jacob.” But I think that ? marks the final object, “he shall come for them,” with the intention of getting them, and as, in the getting of them, he had to exert his power, so as to make them fit objects of acquisition, it may well be rendered: “he shall turn away transgressions from Jacob.” The Quotation makes prominent the agency of the Redeemer; and, as this agency is consequent on his coming, is exerted on men and for the purpose of making them his, it is seen that the original, which states chiefly the objects of his coming, is not much different. They may be thus compared. The New Test. ultimately means: “he snall come and make them turn away from transgression in Jacob,” while the Heb. runs: “he shall come for those who turn away from transgression in Jacob,” the former looking to the prior act, the latter to the posterior. Paul continues with the introductory clause of the next verse, after omitting, like the Sept., ewe κύριος, as the rendering of N)N O83; and then he quotes from another passage, seemingly Is. XXVIL. 9. of the Sept., where the Heb. runs: “and this és all the fruit to take away (or, of taking away, i. e. when I take away) his sin.” Or, it may, be regarded as part of another promise found in Jer. XXXI. 33—34; or, rather, as an abridgment of that promise, and expressing its substance. “It is clear that he intended to express the general sense of the promises, as they were well known to the Jews, and it was a point concerning which he did not need to argue or reason Table E.L.r.a.o. | Heb, 1. 10—12. 209 with them, that GOD had made a covenant with them, and intended to restore them, if they were cast off, but should then repent and turn to him.” Heb. 1. 10—12. [1° καὶ] Σὺ κατ᾽ ἀρχάς, κύριε, τὴν γῆν ἐϑεμελίωσας, καὶ ἔργα τῶν χειρῶν σου ΤΊ αὐτοὶ εἶσιν οὗ οὐρανοί: ἀπολοῦνται, σὺ δὲ διαμένεις" καὶ πάντες ὡς ἑμάτιον πα- λαιωϑήσονται, 1 "καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτοὺς καὶ ἀλλαγήσονται, σὺ δὲ ὃ αὐτὸς εἰ οὐκ ἐχλείψουσιν. 11. διαμένεις hoe ace. L al ut vdtr longe pl cop syr utr al... D***EM al ve def διαμενεῖς. 12. woee...D*(E*?) Dam oe | eivé....D* 43 ἃ e f vg. (non harl*) Tert addafers | avtous eD***KLM alut vdtr omn vv pl pp pm... Ln add we ena- τιον (D*E ever.) cABD*E ἃ e aeth. tof And,| Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11They shall perish, but thou remainest; and they all shall wax old as doth a garment; 12And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. καὶ τὰ ἔτη συυ (13) Ps Cl 26285 Σύκατ᾽ 1 - ‘ ἀρχας τὴν γῆν σὺ κύριδ ἐϑεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οὗ 27 > , > 12 ~ οὐρανοί: αὐτοὶ ἀπολοῦν- ται, σὺ δὲ διαμένεις: καὶ πάντες ὡς ἱμάτιον παλαιω- ϑήσονται, καὶ ὡσεὶ περι- βόλαιον ἑλίξεις αὐτοὺς καὶ ἀλλαγήσονται: Sav δὲ ὃ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. 20. τ γὴν σ. XUQ.... OV κυρ. τ. y. Alex. MS, Ald. et Compl. Tedd. 27. ἑλίξεις CAB et fere omn MSS. ... ἀλλαξεες in 8116. et vg it Ir Or al. 25In the *beginning, thou, Lord, didst lay the foundation of the earth, and the heavens are the works of thy hands. 2°They shall perish, but Thou re- mainest; and they all shall wax old as doth a gar- ment; and as a vesture shalt thou fold them up, and they shall be changed; 2Thut thou art the same, and thy years shall not fail. * Gr. beginnings. PCM, 362298: ae πες m3p9”)*° en Dow pp AwyD αὔτη ) πον Mas) IN wind) 9a"4) sas new)’ *Sssnbmy yop dan siey* ΜΟΤ ΩΝ Nine) 7) ta ΞΘ ΘΚ ca) tp — tee bite iiagie 1619 2K : 4) 5» 206, ΞΟ KGa) a = 150-170 K. 25 Οὗ old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. 26They shall perish, but thou shalt *endure: yea, all of them shall wax old like a garment; asa vesture shalt thou change them, and they shall be changed: 27But thou art the same, and thy years shall have no end, * @ Heb. stand, Here the New Test. and the Sept. differ only in the arrangement of the first clause, (which see above), [and in the addition in some texts of ὡς ἑμώτεον as noted above]. They both differ from the Heb. in adding ov xvgce “thou, O Lord”, and omitting the pronoun in n> “all of them”, giving only πᾶντὲς “all”, which, however, is to be rendered “they all. ” They express the time more eae by zat’ ἄρχας “down to the beginnings”, for Dp? “to the forepart” = “forwards,” and, applied to time, “of old”, παλαιωϑησοντάι “shall be made old” renders 22 “shall fall away” or “decay”, which takes place when a garment becomes old. ἑλέξεες “shalt thou roll up” renders ΘΠ “shalt thou make them pass away” or “change”. As the outer garment 14 Heb, ΠῚ. 7-11. [Table E.Lr.a.o. 210 was rolled up, when no longer to be used, so, to make it pass away or to change it, would mean the same thing. σὺ δὲ ὁ αὐτὸς εἰ “but thou art the same,” is beautifully, and briefly, yea sublimely expressed by S17 APN) “and thou—he” (or the being). Lastly, éxAeepovow “shall leave off,” equals 129) “shall be finished” or “have an end”. Dr. Davidson in Introd. to Old Test. p-163 writes: “This Quotation is taken from the Septuagint, which agrees very nearly with the Hebrew. Instead of ΠΩ the Cod. Vat. of the LXX. has ἐλέξεες, which is inaccu- rate, though the writer of the Epistle follows it”. (But Dr. D. had said, on p- 162 “The Alexandrine recension of the LXX. which the apostle used.” But if he used it for Heb. I. 6., why should he follow the Cod. Vat. here?) He adds: “The Alex. Cod. has ὠλλάξεις, which is in D and the vulgate, and is certainly conformable to the original, but is not the true reading in the epistle to the Hebrews.” Now, if the writer followed the Cod. Alex., we should have expected ὠλλάξεις, but, as we find ἐλέξεις, the inference is that he did vot use it. He ends with: “There is not the least probability that the original reading both in the Psalm and this Epistle was ὠλλάξεις. Probably not, and yet, as I have shown above, the various renderings do not alter the sense. The same meaning is conveyed notwithstanding. According to Tischendort’s text, this Quotation should be placed in Table D.d.r.a.0. (14) Ps. XCIV. 8—11. Ps. XCV. 7—11. Heb. III. 7—11. [[καϑὼς λέγει τὸ πνεῦμα τὸ ἅγιον,] Σήμερον ἐὰν vis φωνῆς αὐτοῦ ἀκούσητε, Sun σχληρύνητε τὰς καρδίας BRIS, Beh as PE ἀξ ὑμῶν ὡς ἐν τῷ χρασμῷ κατὰ τὴν ἡμέραν ϑσήμερον ἐὰν τῆς φωνῆς p>- ON) oypn*)7 αὐτοῦ ἀκούσητε, μὴ σκλη- WwipM-N) 8 Syown gure τὰς καρδίας ὑμῶν, mae, 3°) nae psa) ως EY TM παραπίκρασμῳ, 3 NEI suis? SD ws non TEA OUT ἡμέραν τοῦ πι- , κατὰ τὴν ® ΕΙΣ ΤῊ Tov TLELQUT {LOU εν ΤΊ ἐρήμῳ, Kd , ‘ou ἐπείρασαν οὗ πατέρες - x ’ Ξε ὑμῶν ἐν δοκιμασίᾳ καὶ εἶδον τὰ ἔργα μου τεσσεράκοντα ᾿ν, 10 3,0 7 re on ἔτη. διὸ προσώχϑισα τῇ 3 Agel 3 2 Ν πλανῶνται τῇ καρδίᾳ" αὐ- ~ , 5 γενεᾷ ταύτῃ καὶ εἶπον, ᾿ > » ‘ tol δὲ οὐκ ἔγνωσαν τὰς pov, 1! Pa ew ὃ ὁδούς ὡς ὦμοσα ἐν τῇ ὀργῇ που E? εἰσελεύσον ἤ ΕΥ̓ HI ‘ “ δἰ vs ™ ‘ ται εἰς τὴν κατάπαυσίν μου. 9, οὗ ... ΓΕ" οπου | ἐπει- ρασαν CABCD*E* 11. ἃ ὁ cop (ap Wist) Leif ...¢ (ΟΡ) add pecD***E**KLM al pler f vg al pl Chr Thdrt al | ev doxe- nao (Gb’) cABCD*EM 73. 137, ἃ e cop Leif; item Clem Did ...¢ ἐδοκεμασαν wech** KL al pler vesyr al mu] AC ~ ~ , 5 κρασμοῦ ἐν τῇ ἐρήμῳ. “οὗ ἐπείρασάν me οὗ πατέρες € - ν , AY ὑμῶν, ἐδοκίμασαν καὶ εἶδον ‘ » , τὰ ἔργα, μου, "τεσσαρά- κοντὰ ἔτη πρὸς ρώχϑισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπα ᾿Δεὲὶ σιλανῶνται τῇ καρδίᾳ, καὶ αὐτοὶ οὐχ ἔγνωσαν τὰς ὁδούς μου. ‘og ὥμοσα ἐν τῇ ὀργῇ μου, EF? phage ὑσονται εἰς τὴ» κατάπαυσίν μου. 8. mexgaonov... Alex. MS. et Ald, Compl. Edd, TTELOMO HOV. Ἢ με om in Cod, Alex. al? it | edox. add we Alex et al mu MSS. Ald. etCompl. Edd. 10. τεσῦαρ. .. TeODEQ. in Alex, MS. | eva... ἕεστον in Alex, et al pm MSS, | καὲ et IND HDNH2N') sw oyary'? opp ay τ ἜΝ) ὍΣ DIY’) on on) 225") spins) win’) ΠῚ append NNII-ON No!) ὭΣ : Spa" by 30 K. = 73. 125. y) = 37.491 K, a) = 73K. x) ++ 5p 379. 496K, z)'t.c. = 255K. Ὁ) #3 19. 35. 97; 99. ap. K. 6) naw. 142K. d)on4kK. 0) + sasha 216 Κι. 'x) 474K. relatis ad com. preced, aya; ase ulSyrus fecil, ἢ ox 73; 43 ap. K. wy 76K. 58 541K, Table E.L.r.a.o.] al Did ced or | tecoeg. cAB*C ἐς Ln τεοσαρ. cB**KLM al certe pler...DE -z- 10. dco... al fere19 om | ταυτη (Gb”) cABD*M 6. 17 23. 57. 67. vg (it 2514) Clem Did... ¢ exeevy cCD***EKL al longe pl. | εὐποὸν cBCD*** EKLM al longe pl Clem Did alm.. Ln esa cA (D* eszrar) al fere!0 Chr“**, [(as the Holy Ghost saith,] Today if ye will hear his voice, ‘Harden not your hearts, as in the pro- vocation, in the day of temptation in the wilder- ness: 9 When your fathers tempted me, proved me, and saw my works forty years. 1°Wherefore I was grieved with that gene- ration, and said, alway err in ἐμοῦ heart; and they have not known my ways. 1180 I sware in my wrath, *They shall not enter into my rest.) *@ Gr. If they shall enter. This Quotation differs quite slightly from the original. They do. Heb. ΤΠ]. 7—11. avtoe ... αὐτοῦ δὲ Alex, MS. et Ald. et Compl. Edd. 11.2... Alex. MS. 7. Today if ye will hear his voice, Sharden not your hearts, as in the *provo- cation, according to the day of fanger in the wil-* derness, ®where your fa- thers tempted me, proved me, and saw my works. 10Forty years was I grieved with that generation, and I said, They do alway err in their heart; and they have not known my ways. 1150 I sware in my wrath, They shall not enter into my rest. * Or, embittering. + Or, bitterness, + Gr. If they shall enter. 211 g) ayn 1. 40 K, hh) ~ passd 80K. o235113K. i) =94K. nan 602 K. kya ΤΆ. 97} 199 Κ. 1) =40K. m) +r 166 K. ἐν Today if ye will hear his voice, SHarden not your heart, as in the *provo- cation, and as in the day of temptation in the wil- derness: 9When your fa- thers tempted me, proved me, and saw my work ‘Forty years long was I grieved with ¢his genera- tion, and Said, {πῆ a people that do err in their heart, and they have not known my ways: 1!Unto whom 1 sware in my wrath, fthat they should not enter into my rest. * @ Heb. contention. + ¥ Heb. If they enter ete. The Sept. has evidently been followed, as it agrees therewith in some places, where it varies from the Heb. When the Israelites were wandering in the wilderness Thereupon they chode ah Moses, to a spot, where was no water. , they came who said: ΠῚ ΩΝ PHIM TD MAY Pond “why chide ye with me? wherefore do ye tempt the Lord?” Exod. -X VII. 2; Their complaint being from want of water, it was given them; but the place was Hal ΓΟ “Massah” (temptation), and M2 “Meribah” (strife) Exod. XVI. 7 Now, these two names occur in the original. se 72792 harden your heart, 127123 “as at Meribah”, the day at Massa in the desert.” XCV. 8. “May ye i nos CPS -Sas in ὁ τω λα of giving the names of the place, the Sept. has rendered them ὡς ἐν τῷ παραπικρασμῷ, κατὸ τὴν ἡμέραν τοῦ πιχρασμοῦ ἐν TH ἐρήμῳ, “as in the provocation (or embittering), according to the day of anger (or bitterness) in the wilder- ness,” in which it has been followed by the writer of this epistle. It narrates what occurred at that place, which received its names from the circumstances, and hence they state the same thing. The Heb. of ver. 9 : “where your fathers tempted me, proved me, also saw my works”, rightly given in the Sept., the writer of the epistle 14 212 Heb. ΠῚ, 7—11. |Table E.Lr.a.o, ~ varies from by saying, according to Tischendorf’s text, οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμωσέᾳ καὶ εἶδον τὸ ἔργα μου “where your fathers tempted me by proving, and saw my works,” the manner of trial being here mentioned, viz. by proving, whereas in the original they are made coordinate. The apostle joins the τεσσεράχοντω ἔτη “forty years” to the pre- ceding clauses, whereas the Heb. prefixes it to the subsequent. The difference between them lies herein. The former says: “In the desert, during forty years, their fathers had tempted, and proved GOD and seen his works — they had never ceased to doubt of and complain against GOD, although they were, all the while, visible recipients of his benefits — in consequence of which the Lord became indignant toward them, and deprived them of entering into his rest.” The latter states that “during the forty years the Lord was vexed with them, and described them as an ever-erring people, on account of their unbelief and murmurings, and that too, when they saw all that GOD did for them.” It is thus seen that to whichever clause “the forty years” is joined, the same meaning 15 ultimately got, but the apostle adds deo “wherefore,” to show that the foregoing contains the ground and reason of the Lord’s anger. Dr. Davidson in Sac. Herm. pp. 430—31 says, “The apostle joins τεσσαρύκοντα ἔτη to the preceding χαὶ εἶδον το ἔργα μου, which renders the sentiment more emphatic than the Greek version or the Hebrew, as they are at present divided. ‘Though they saw my works forty years.” But the emphasis is seen to arise from translating Oi by “although,” which meaning it sometimes bears: see Is. XLIX. 15, δον then assigning the same meaning to καὶ, and from making the “forty years” modify “they saw” only, whereas it modifies the two preceding clauses as well. The Heb. reads 1172 OPN “I was grieved with the generation,” for which Paul gives προσώχϑισα τῇ γενεᾷ ταύτῃ “1 was wroth with that generation”, emphasizing the “generation” by “that”, and so the Sept. χαὶ εἶπον Aci πλανῶνται τῇ καρδίᾳ, “and I said, They always wander in heart” (and so in the Sept.) is found for the original Ἢ 22) YA OY WON) “and I said, A people, wanderers of heart (i. e. of wandering hearts) [are] they.” It is thus seen that, instead of render- ing OY by “people,’ which it means as at present veined they have done it by wee “always,” as if it were pointed OY, which may be taken, adverbially, to mean, “at the same time,” “all the while,” a sense which is not far from “always”. The following lines of the Hebrew are generally thus rendered: “And (as for) them, they have not known my ways, (in regard to) whom I sware in my wrath &e.” but there is no connection shown between the two clauses. It appears to me that the former contains the reason for what is stated in the latter, and that they stand to each other thus: “And (as for) them, they have not known my ways. (In Table E.Lr.a.o.] Heb. VIII. 5; Heb, X. 16—17. 213 view of) which I sware in my wrath &c.” that is, 501 sware &. And so it is in the Sept. and New Test. ὡς ὥμοσα. Heb. VIII..5. [καϑὼς πεχρημάτισται Μωυσῆς]... Ὅρα [γάρ Wye σιν] ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχϑέντα σοι ἐν τῷ ὄρει. ποιησεῖς (Gb") ὁ unc omn al pl pp mu...¢ (= Sz) -σης ὁ min mu | D(E?) decy Pevtar. [as Moses was admonished of GOD]... for, See, [saith he,| that thou make all things according to the pattern showed to thee in the Mount. (15) Exod. ΧΧΥ. 40. a OQ ποιήσεις κατὰ τὸν , τύπον τὸν δεδειγμένον σοι ἐν τῷ ὕρει. ποιησῇς al MSS.|add πάντα VII. et al MSS. et aliq pp | dey Fevta Several MSS. et pp et Compl. Ed. See that thou make them according to the pattern showed to thee in the Mount. Exod. XXV. 40. ΞΡ ΞΙ ΓΙ Νὴ ΤΙΝ ἢ We ΠΝ ΠΩΝ ΣΝ r) - δῶν 109 K. -'nb 75. 125. 300; 80. 109. 132 ap. K. 10. 14. 16.197 al R. And look that thou make them after their pattern, *which was shewed thee in the mount. * @ Heb. which thou wast caused to see. This Quotation varies very slightly from the original, and less so from the Sept. and, like the Sept., omits “their” It adds πάντα “all things”, which is not found in either; in OM°32N2 “after their pattern.” It Weems doa ποιησὲες “See that thou make”, literally: “see thou shalt make” for MW) NN] “see and make”, yhicli corresponds with our own idiom. The last part, meaning literally: “their pattern which thou (wast) made see or shown”, is similarly expressed by “the pattern which was shown to thee.” Heb. X. 16—17. [μετὰ γὰρ τὸ προειρη- xévac| ᾿δάὕτη ἡ διὰ ϑήκη ἣν διαϑήσομαι πρὸς αὐ- τοὺς μετὰ τὰς ἡμέρας ἐκεί- νας, λέγει κύριος Διδοὺς νόμους μου ἐπὶ καρδίας αὖ- τῶν, καὶ ἐπὲ τῶν διανοιῶν αὐτῶν ἐπιγράψω αὐτούς, ‘Thal τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησϑήσομαι ἔτι. 10. αὐτη ... D* f vg Amb al add de | τῶν διανοίων ὁ D***EKL al longe pl vv pl . Ln τὴν διανοίαν cAC D* al5 am harl* tol (al pauc et ante xagdeav) | al plus?5 basm syrP mg 515: add in f. VOTEQOY epee ... al simile. 17. D* al’ vg ‘it Amb Bed om αὐτῶν pr | pyyoFynoomae (Gb’) cACD* (E confuse) 17. (16) Jer. XXXVIII. 33—34. dre αὕτῃ ἡ διαϑήκη μου ἥν διαϑήσομαι τῷ οἴκῳ 1σ- ραήλ Μετὰ τὰς ἡμέρας ἐκεί- γας,φησὲ κύριος, διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὲ καρδίας αὐ- τῶν γράψω αὐτούς... 3 “ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐμὴ μνησϑῶ ἔτι. 33. Om μου Alex FA et al mu MSS, | dvd.... Alex. MS. et Compl. Ed. add. νομους | om δώσω al | FA* νομὸν ΒΑ καρδίαν pro dtavoray | καὶ ἐπίγραν HUT. ἐπε τας. καρ- δίας (FA exe καρδιαν)ὴ av- τῶν fee MS. | Compl. Ed. é7tuy 3 Compl. Ed. praem Aeyee κυρίος | καὶ τ. ἀμαρτ. αὖτ. Jer. ΧΧΧΙ 33—34., Wk MID MNT oD oN) mn’)- DX MDS “oN? OF OND ΠΝ MAR ὮΝ ΩΣ ἢ nim ΕΞ ον oY) ὨΞΊΡΞ6) me ὌΝ 3 ΕΣ οτῦπρὸν “xd pawn ony TWIN e) 55 158 K. 737. 579 Γ᾿ ap.R. f)'m 150. 155. 158, 201. 206. 210. 307. 309. 313. 392, 452. 560. 575. 589; 91. 295. 404 a p. 30. 612. 632 ex ὁ. K. 305. 440. 596. 737; 20: 409 ap. Re- Besos By ΘΟ 2225s 24Gb ΘΟ ΚΕ 214 ...¢ μνησϑὼ cD***KL al pler pp m. {for after that he had said before,| 16This és the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them: 17*And their sins and iniquities will I remember no more. " @ Some copies have: Heb. X. 16—17. 49 and 90 add καὲ των αν- OMLWOY αὐτῶν. 33For this 7s my coven- ant that I will make with the house of Israel after those days, saith the Lord, *I will surely put my laws into their mind, and write them upon their hearts; 34... for I will be merciful to their unrighteousnesses, and their sins will I re- member no more. * Gr. giving I will give. [Table Ἐ.1.1.ἃ.0. 23But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; 34... for I will forgive their iniquity, and 1 will remem- ber their sin no more. Then he said, And their. Sce var, lect. at v. 16. ε This passage had been already cited at greater length in ch. VUI. S—12. The part, with which this corresponds, is in verses 10 and 12. The two Quotations differ as follows. For τῷ οἴκῳ ᾿Ισραὴλ “to the house of Israel” is read πρὸς αὐτοὺς “to them”; and for Adovg νόμους μου εἰς τήν διόνοιαν αὐτῶν, καὶ ἐπὶ καρδέας αὐτῶν ἐπιγράψω αὕὔτους, “giving my laws into their understanding, and (or, even) upon their hearts I will write them’, is found “δοὺς νόμους mou ἐπὶ καρδέας αὐτῶν, καὶ ἐπὶ τῶν διωανοεῶν αὐτῶν ἐπιγράψω αὐτούς “giving my laws upon their hearts, and (or, even) upon their understandings I will write them.” The rest is passed over, till we come to verse 12, the last part only of which is quoted, but that with an addition: reading for καὶ TOV ἁμαρτιῶν αὐτῶν ov μὴ μνησϑ'ῶ ἔτε “and their errors I will not remember longer,” χαὶ τῶν ἁμαρτιῶν αὐτῶν καὶ THY ἀνομιῶν αὐτῶν οὐ μὴ μνησϑήσομαε ἔτε “and their errors and their lawlessnesses I will not remember longer.” When this Quotation differs from the former one, it does so from the original also. In the second variation the Heb. reads ὭΣ HDI MISH=IN p2)->y ὈΞῚΡΞ “I will give my law in their midst, and upon their heart will I write it,” meaning by “their midst”, the inner part of a person, viewed as the seat of the mind, (see Ps. XXXIX. 4.), and so, rendered τὴν διανοίαν αὐτῶν “their understanding,” which idea is con- veyed by 2 “heart” also, as in 1. Kings X. 2., Judg. XVI. 17... The two expressions would seem to refer here to the memory, (Just as we say, to get a thing by heart, and, to put one in mind of a thing), and, after all, to be synonymous, and therefore interchangeable. The conclusion apparently expresses an idea more than the Heb. as it does more than the Sepf., yet, it merely gives the idea of the original in all its fulness. It means an erring from the path of right and duty as taught in the divine law, both which ideas are stated in “their errors and their lawlessnesses.” Table E.lI.r.a.o. 1 Pet. II. 6. [ διότι περιέχει ἐν γραφῇ] ᾿Ιδοὺ τέϑημε ἐν Σιὼν λέϑον ἀκρογωνεαῖον ἐκλεκτὸν ἔν- τιμον, καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνϑῇ. axgoy. exi. cACK ete. ... BC exd. axgoy. (syr exd. evt. axooy., Uecc ang. evt. exh.) [Wherefore also it is con- tained in the scripture, | Be- hold, I lay in Sion a chief corner stone, elect, pre- cious: and he that be- lieveth on him shall not be confounded. 1 Pet. II. 6; 1 Pet. ΤΠ. 14—15. (17) Is. XXVIII. 16. ᾿Ιδοὺ ἐγὼ ἐμβάλλω εἰς τὰ ϑεμέλια Σιὼν λέϑον πολυ- τελῇ ἐκλεκτὸν ἀκρογωνιαῖον ἔντιμον," εἰς τὰ ϑεμέλια αὐτῆς, καὶ ὃ πιστεύων οὐ μὴ καταισχυνϑῇ. αὐτῆς ... Ald. Ed. αὐτῶν] ὁ πιο. ... Alex. MS. add ev auto.....B.MS.Ald. etCompl. Edd. add ἐπ᾿ αὐτῷ. Behold, I lay for the foundations of Sion, a costly stone, chosen, chief- corner, precious, for her foundations; and he that believeth shall not be ashamed. Is. XXVIII. 10. jas") JP) ἼΘ᾽ 237") mp mb") y02)) yas ND porn 7b") TOM vim’) h) = 490. 559 K. ain f. 96 K. 1) 2 ee k) = 474 K. 'x) 403, 616 K. 1) = 129 K. jana 403 K. m) nap 155 K. ‘bp 23K. == 1.147. 107. 111. 249. 431. 471. 603 K. “οἱ 206 K. o) win f. 530 K, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foun- dation: he that believeth shall not make haste. The literal translation of the original is this: “Behold me laying in Zion a stone, a stone of trial, (or which has been tried i. 6. a tried stone) of the corner (i. e. a tried corner stone), precious, of a foun- dation founded (i. 6. firm, enduring).” Peter changes the modifying substantives into adjectives, and introduces a different order, namely: “a stone, chief-cornered, chosen, valuable”, and leaves out the direct mention of the purpose for which it was to be used, as a stone “of a well-founded foundation’, laying of a stone.” which is to be inferred indirectly from “the For remarks on the last clause see Rom. IX. 33 in Table E.IL1.2.a.0. 1 Pet. Ill. 14—15. τὸν δὲ φόβον αὐτῶν μὴ φοβηϑῆτε μηδὲ ταραχϑῆτε, 1δχύριον δὲ τὸν eae ἁγιάσατε 14. μηδὲ (181. καὲ οὐ i cagayd. cACK al fere omn vy omn Clem...BG 43. om. 15. τον χν (Gb’) cABC 7. 13. 33™8 69. 137. (item al! w χν ἡμῶν,) vg syr ulr cop sah arm...¢ tov ϑεοὸν cGK al longe pl arP sl. Thph Oee. and be not afraid of their terror, neither be troubled ; But sanctify the Lord GOD. (18) Is. VIII. 12—13. τὸν δὲ φόβον αὐτοῦ ov μὴ φοβηϑῆτε οὐδὲ μὴ τα- - 13 , be wT ραχϑῆτε. κύριον αὐτὸν ἁγιάσατε, 3 12. αὐτου ... several MSS. αὐτῶν | οὐδὲ bai THQ... OVI ov μὴ ταρ. Alex. MS. et Compl, Ed. and fear ye not his fear, neither be troubled. !3Sanc- tify the Lord himself. Is. VIUL 12—13. SPOON ἸΝ ΠΟ ΩΝ nin sgn’) Nd) swap) ink’) ΤΙΝΩΝ b) ~ 96 K, ec) = 1K. d) + syn 30K. wyn 182K. neither fear ye their fear, nor be afraid. ‘3Sanctify the LORD of hosts him- self; 216 1 Pet. ΠῚ, 14—15. [Table E.1.r.a.o, In this Quotation we find the last clause, according to Tischen- dorfs text to be: “but sanctify ye (i. 6. regard as holy) the Lord Christ”, and. according to another reading “the Lord GOD”, whereas in the original it runs: “(as for) Jehovah of hosts, him ye shall sanctify.” An affirmation made by Jehovah, expressive of another’s future action, is as obligatory as if it had been uttered as a command, whenever and inasmuch as it delivers His will and is directive of conduct: hence “ye shall do so and so” is equivalent to “do ye so and so.” The Sept. reads only: “sanctify ye the Lord himself.” It may be remarked that the form of expression in the original implies that Jehovah alone was to be sanctified. Comp. Deut. VI. 13. in the Heb. and Sept. Instead of quoting it, “sanctify ye Jehovah of hosts alone”, Peter’s words mean: “sanctify ye Jehovah the GOD”, or “the Christ,’ where it is implied by the first that Jehovah is the only GOD, and by the last that Christ is Jehovah. Gesenius thus remarks upon the expression MINIS Aim: “As to the grammatical construction of MN28 7, some suppose it to be by ellipsis for ‘8 os », but this is not necessary, and the Arabs too subjoin in like manner a genitive of attribute to the proper names of persons. The hosts thus signified in NN2¥ 7? can hardly be doubt- ful, if we compare the expression N=¥ Josh. V. 14. 15. plur. » 828 “hosts of Jehovah,” Ps. CII. 21. CXLVII. 2., which again do not differ from D72W/0 N2¥ “host of heaven,” embracing both angels, Gen. hosts” must be the same as in “the host or hosts of Jehovah or of GOD.” Now in Gen. XXXII. 2. 3. “the host or army of GOD” is ex- plained to be “the angels”, and such is probably its meaning in 1. Chron. XII. 22. Comp. Dan. VII. 9. 10.. But the name is not li- mited to them, for in 2. Chron. XIV. 12. we find the Israelites called “the army of Jehovah,” and it is more likely they who are meant in Josh. V. 13. 14. by “the host of Jehovah.” Gesenius understands it in the latter passage of the angels, and the captain he makes one of the higher angels. But by comparing verse 15 with Exod. III. 5., in both of which the same order is given, and to persons, whose situa- tions differed in this only, that Moses was about to be, and Joshua was actually, leader of the Hebrews, we are disposed to think that the same person was the speaker. Now, in the account in Exod., he is first called “the angel of Jehovah” yer. 2, then “GOD” ver. 4, even, the GOD of the Patriarchs ver. 5, and we afterwards find him de- scribed as “Jehovah himself” ver, 15, all which names are thus applied to the same being, no other than whom I suppose meant by “the captain of Jehovah’s host.” In Ps, CXLVIII. 2. we have the parallelism: “Praise ye him, all his angels—Praise ye him, all his hosts”, where Table E.L.r.a.o.] 1 Pet. II. 14—15. 217 it may be inferred that by “Jehovah’s hosts” “the angels” are meant. Again, “the host of angels” which stand around the throne of GOD are called in 1. Kings XXII. 19; 2. Chron. XVIII. 18. “the host of heaven”, (comp. στρατεία oveavog in Luke II. 13.) which appellation is given also to the sun, moon and stars (δυνάμεις τῶν οὐρανῶν Matt. XXIV... 29.) Deut. IV.-19; XVI. 8; Dan. ὙΠ1| ΤῸ By turameg, to Ps. ΟΠῚ. 19. we read: “The Lord hath prepared his throne in the heavens: and his kingdom ruleth over all,” that is, all creation is the extent of His empire, and heaven is His more immediate dwelling-place. In the remainder of the psalm His angels, hosts and works are called on to bless Jehovah; and, as His works are more extensive than His hosts, or angels, and include them, is it too much to infer that His hosts are more extensive than His angels, and include them? Now, we find that “the host of heaven,” applicable to the angels, is generally applied to the heavenly bodies, and that “Jehovah’s host” embraces the angels, but, it is highly probable, is more extensive. Supposing that it is coextensive with “host of heaven,’ I shall have just now stated the difference of their use. I admit that “Jehovah of hosts” is syn- onymous with “GOD of hosts”, or, “of the heavenly hosts,” but I do not see that “GOD of the heavens” expresses the same idea, though Jehovah be so called in Gen. XXIV. 7. The following scheme may exhibit some idea of our results: angels = army of GOD Jehovah = Israelites host Ι ll ll heaven = heavenly bodies. In fine, it appears that “GOD of the heavens” conveys the idea of His residence, 1. Kings VII. 30; whereas His government of creation seems to be mentioned in “Jehovah of hosts.” 218 Luke X. 27 fp. "Ayannoes κύριον τὸν Sedy σου ἐξ ὕλης τῆς καρ- δίας σου καὶ ἐξ ὕλης τῆς ψυχῆς σου καὶ ἐξ ὕλης τῆς ἐσχύος σου καὶ ἐξ ὕλης τῆς διανοίας σου. τον ϑε. σου... BH* om oov | D alt it [exe e f] aeth ev ody τη καρδιὰ o. .. Β om τῆς prim ᾿ Ln x. ev od HT ψυχὴ σ. κι ev OLN τὴ LOZUE O. κ. EV ohn τη διανοία o. CBDL alt it aeth (DI it [exe ὁ {] Tert om z. e. od. τ. διαν. 0.) | L al vv ..U al aliq.om «x. ὃ. ολ. τ. ἐσχ. σ. Thou shalt love the Lord thy GOD with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; Luke agrees here be additional. Luke X. 27fp. TABLE E.ILa. Deut. VI. 5. καὶ ἀγαπήσεις κύριον TOY ϑεόν σου ἐξ ὅλης τῆς δια- γνοίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὕλης τῆς δυνάμεώς σου. διανοίας... καρδίας Alex. and many other MSS; also Ald.et Compl. Edd.| ψυχῆς ... coyvos in some MSS. | wa- χῆς σου two MSS. add χαε εξ olys τῆς LOyVOS COV, an- other adds xae εξ ολῆς τῆς χαρδιας σου | dvvanews.. διανοιας in some MSS.| Two MSS. add in f. x. e. od. πὶ tox. 0. And thou shalt love the Lord thy GOD with all thy mind, and with all thy soul, and with all thy strength. |Table Ε.Π.ἃ. veut Vie 5 Ἐπ τες And thou shalt love the LORD thy GOD with all thine heart, and with all thy soul, and with all thy might. with the Heb. till we come to the last clause καὶ ἐξ ὕλης τῆς διανοίας cov “and with all thy mind,” which seems to Yet, if IN “power” be regarded as extended to both body and mind, eozvog will express the former, and δεανοίας the latter. See further remarks on Mark. XII. 29—30. For the Heb, 3 “in or with” there is the rendering ἐν, which Lach- mann has followed in the last three clauses. It will be seen that Matt. reads ἐν, and Mark ἐξ, whose different meanings were formerly explained. See Matt. XXII. 37. Table E.ILo.] . Luke IV. 4. [Γέγραπται ὅτι] οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ὃ ἄν- ϑρωπος. 6 avo. cABDEGLVA al pm cop sah... FYHKMSULA al plus?" om 6. δ Ln in -f. add αλλ exe moves onwate (al2° vv Thph add ἐχπορευομένω dtu oto- patos) ϑεου cCADEGHKMSU VFAA etc....om cBL sah. [It is written, That, ] man shall not live by bread alone, but by every word of GOD. Luke IV. 4; John I. 23. TABLE E.ILo. (1) Deut. VIII. 3. οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσε- ται ὁ ἄνϑρωπος, ἀλλ᾽ ἐπὶ παντὲ ὁήματι τῷ ἐχπορευο- μένῳ διὰ στόματος ϑεοῦ ζήσεται ὃ ἄνϑρωπος: oyu. τῳ εαπορ. Alex. MS. om τῳ | One MS. om in f. Cio. 0 ard. man shall not live by bread alone, but by every word that proceedeth out of the mouth of GOD shall man live. 219 Deut. VIII. 3. mim v2? OMY ΝΟ ΝΗ ΟΤΟΞ τ 3 OWA BIST") ΠῚ TAM 1) = 69K. m)=18K. man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. By the adoption of Tischendorf’s text, which has only the first clause, this Quotation is placed here. If ¢ Ln, as noted above, be followed, Luke will be found to have abbreviated it more than Matt., by reading, in the second clause, ἀλλ᾽ ἐπὶ παντὲ ῥήματε ϑεοῦ “but by every word of GOD,” and omitting ἐχπορευομένῳ dtd otouetog “that proceedeth out of the mouth.” Yet this omission is not one of great moment, since the abbreviation “word of GOD” implies that, humanly speaking, “it proceeded through His mouth.” This other text would place the Quotation in Table E.La.o. _. John I, 23. [ἔφη] Ἐγὼ φωνὴ βοῶν- τος ἐν τῇ ἐρήμῳ Εὐθϑύνατε τὴν ὁδὸν κυρίου,] καϑὼς εἴ- nev Ἡσαΐας ὃ προφήτης. Ευϑυν. usque κυρίου ita Ors*©P© Epiph...om Or (dis) Cyr. [He said,| lam the voice of one crying in the wilder- ness, Make straight the way of the Lord,] as said the prophet Hsaias. Is. XL. 3. wen. wae Σου τιον Φωνὴ βοῶντος ἐν τῇ ἐρή- c , ‘ εςι μῳ Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐϑείας ποιῆτε τὰς τρίβους τοῦ ϑεοῦ ἡμῶν. or φωνὴ βοῶντος Ey τῇ ἐρήμῳ ἑτοιμάσατε x. τ. λ. ποιῆτε... ποιεῖτε Alex. MS.| τ. ὃ. ἡ...«.αὐτοῦ 209. Compl. Ed. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our GOD. 15: ab, BE MB ἽΞΊΩΞ NIP NP Mawes") MwA TIN ὙΠ spond ΠΡΌ d) = 109 K. The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our GOD. The original of this passage begins with N7\pP dip “the voice of a crier”, and the rendering is correct: φωνὴ βοῶντος. What is cried 220 John 1. 23, Ἶ {Table E.I1.o. Ἷ is divided into two clauses, which may be translated: “In the wilder- ness prepare ye the way of the Lord (or Jehovah), = straighten ye in the desert a highway for our GOD:” and upon examination it is seen that they form a parallelism, or are synonymous, and hence each part is interchangeable. Now, the apostle, in expressing them in one clause, could have quoted either one or other entirely, or have in- serted part of the one into part of the other, thereby making a whole. Taking, then, the first clause as the foundation, he has exchanged its verb for that of the following, thus making, ἐν τῇ ἐρήμῳ εὐϑύνατε τὴν ὁδὸν χυρέου “in the wilderness straighten ye the way of the Lord” i. ec. Jehovah. Hence it appears that of the methods, either of which would have been sufficiently correct, and neither could have been ob- jectionable, he has adopted the latter, which expresses, perhaps better than any other could, briefly yet fully, the idea of the original, con- sidering the form given to the same Quotation in the other places. Table E.II.1.a.2.0.r.] Matt. XXT. δι: 3 221 TABLE E.I1.1.a.2.0.r. (1) Matt. XXI. 5. Zech, IX. 9. Zech. IX. 9, | "τοῦτο δὲ ὕλον γέγονεν ἵνα πληρωϑῇ ἢ τὸ ρηϑὲν διὰ τοῦ προφήτου λέγοντος] ὅ Εἴ- χαῖρε σφόδρα ϑύγατερ yes)" “ND 3) mute τῇ ϑυγατρὶ Σιών lov Σιών, κήρυσσε ϑύγατερ ΡΜ ἢ πο © " »” , ς ΄ > ‘ ς ὃ βασιλεύς σου ἔογεταί σοι Teoovoudnu: ἐδοῦ ὁ βασι- B OX Ss ἡ β ΡΣ 78 τρ Na): 32070 ni ny nh aan 2 ι Sey λ ἐδ Ἐς ὑεῖ , δί ᾿ σραῦυς, ἐπιβεβηκὼς ETL OVOYV NEUS EQXET HL σοι OLAMLOS Ab καὶ emt πῶλον υἱὸν ὑποζυ- σώζων, αὐτὸς πρᾳὺς καὶ —) 1°) on yun) ylov. _ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον ΓΞ a= oy) aon). by καὶ πτῶλοῦ νέον" ‘ AN") ἐπεβεβηκ. cD 61. 69. vg ed βαοιλ. add σον Ald. et k) 3245 ap.K. 1)'a'n'v et. gat., fu arm for a Ὁ e Compl. Edd, Cyr | Om oo 89 K. m) wen 17 K. ff 1.2. ἢ arm al Cyp. Hier...¢ 310 |zoavc...B.Cyr. Compl. - Π) = 89 K. 9) = 30K. Ln καὶ excpep. BCEGHKLM — Ed. πρᾷος | exe vol. Sym. Ρ) 1 = 89. 150 K. 4) inn NSUVXZI-4ete.| exe sec cB srenders: ἐπὲ ὄνον καὶ πῶλον 2890 Κα. υ) ans 408 a pp. K, LNZI 12 sah syr..¢ om υἱὸν ὀναδὸς. CDEFGHKMSUVXT- ete. it vg cop etc. Or | LZ cdd ap Or it edd om wor (D* στον υποζυγιογ). [1411 this was done, that it might be fulfilled which was spoken by the prophet, saying,|}°Tellyethedaugh- — Rejoice greatly, Odaugh- —‘Rejoice greatly, O daugh- ter of Sion, Behold, thy ter of Sion; proclaim 7# ter of Zion; shout, Ὁ King cometh unto thee, aloud, O daughter of Je- daughter of Jerusalem: meek, and sitting upon an rusalem: behold, the King behold, thy king cometh ass, and a colt the foalof is coming to thee, just unto thee:.he zs just, and an ass... and saving; he is meek, ‘*having salvation; lowly, and riding on an ass, and and riding upon an ass, a young foal. and upon a colt the foal of an ass. * @ Or, saving himself. The introductory clause, which Matt. ἘΞΈΣΘΙΙΣΘΣ; is taken from Is. bp. OS ae na? ON εἴπατε τῇ ϑυγατρὲ “Σιών “say ye to the daughter of Zion”; at all events there are found his words, which are used in- stead of the two clauses beginning the passage in Zech. This is a practice not unusual with Jewish writers, and others as well, and of which several instances occur connected with the present subject. In Zech. the address is made 10 the daughter of Zion immediately, whereas in Is, and Matt. other parties are directed to speak to her. In the rest Matt. is seen to have followed neither the Heb. nor the LXX. throughout; yet, in so far as an agreement may be predic- ated, to be more conformable to the former. Thus, the original reads: 72 $2) 7250720 “behold thy king shall come to thee®, which Matt. apes in ἐδοὺ ὁ βασιλεύς σου ἔρχεταί σοι “behold thy ane is coming to 222 John XII. 14, 15. (Table E.1I.1.a.2.0.r. thee,” whilst the LXX. omits cov, saying only: “the king.” The appel- latives that follow in the Heb. viz. 897 pwn PS “righteous and one who has been saved (i.e. has obtained salvation, viz. for himself and others) (is) He”, rendered by the LXX. δώζαιος καὶ σώζων αὐτος, are omitted by Matt. And the last are thus found in the LXX. πραὺς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγεον καὶ πῶλον νέον “gentle, and mounted on a yoke-beast, even a young foal (or colt)”; the yoke-beast or beast of burden pointing to the ass, which was usually employed in the East for that purpose. The Hay reads: MINNT2 ΣΙ yoy “sony 33 ΠΣ “lowly—meek, and riding upon an ass, even upon a colt, son (ie. foal) of she-asses”, with which Matt. closely agrees in rendering it: πραῦς καὶν ἐπιθεβηχὼς ἐπὶ ὄνον καὶ ἐπὶ πῶλον υἱὸν ὑποζυγέου, “gentle, and mounted on an ass, even on a colt, son (1. 6. foal) of ἃ yoke-beast (i. e. ass).” Matt. would appear to have followed the LXX. in mentioning ‘the act, “mounted” for “riding,” and the Heb. in describing the ani- mal. Compare Symmachus’s rendering: ἐπὶ ὄνον καὶ πῶλον υἱὸν ovados. John XII. 14, 15. [ xadas ἐστιν γεγραμ- μένον] '°My φοβοῦ, ϑυγά- mo Σιών: ἰδοὺ ὁ βασιλεύς σου ἔρχεται καϑήμενος ἐπὶ πῶλον ὄνου. 15. ϑυγατηρ cAB* (B™ 4 9vy.) DKLOXA al... ¢ θὲς γατερ cE GHMSU. al pler Or | A om σου. [1385 itis written,] !Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt. (2) Zech. IX. 9. χαῖρε σφόδρα ϑύγατερ Σιών, κήρυσσε ϑύγατερ c , ᾿ς > ‘ ς = Ἱερουσαλήμ ἰδοὺ ὃ βασι λεὺς ἔρχεταί σοι δίκαιος καὶ σώζων, αὐτὸς πρᾳῦς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύ- γιον καὶ πῶλον νέον. βασιλ. add οου Ald. ε Compl. Edd. Cyr | Om ooe 310 | zequs ... B Cyr Compl. Ed. πρᾷος | exe υὑποΐ. Sym. renders: ἐπὲ ὄνον καὶ πῶλον υἱὸν ὀναδὺς. Rejoice greatly, O daugh- ter of Sion; proclaim 7 aloud, O daughter of Jeru- salem: behold thy king is coming to thee, just and saving; he is meek, and riding on an ass, and a young foal. Zech. IX. 9. Wry))-na ko Ps) cbyanena own") DAS Ἢ 3p ΝΣ) 7290 ma") S34) Ὅν). sn yur 72 37 wont-by ῸΣ Νὰ ἢ k) 2 245 ap. K. 1) Ξ'πιν 89 K. m) syn 17 Καὶ. n) = 89 Καὶ, = 30 K. p) )= 89. 150 K. q) 'ππ 230 Κα. r) sas 408 a p. K. Rejoice greatly, O daugh- ter of Zion; shout, O daughter of Jerusalem ; behold, thy King cometh unto thee: he és just, and *having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass "4 Or, saving himself. The introduction in this Quotation is quite different from that in Matt., commencement of the original, to “rejoice exceedingly”. concilable. announcements with the sees daughter reference to However, The Evangelist and the prophet different of Sion encompassed with enemies, conditions. where the same passage is cited, nor does it agree with the which calls on the “daughter of Zion” I do not think they are irre- have delivered their The former afflicted by a Table E.II.1.a.2.0.r. , 1.Cor. I. 9. 223 oppressors, with a usurped throne, and he exhorts her not to be afraid μὴ φοβοῦ, though all that be befalling her. The latter sees her in the same condition, but, instead of directing her attention to the present, he invites her to look onward to the future, where a better fate 15 awaiting her, and in prospect thereof he calls on her to rejoice exceedingly “ND Ὁ χαιίρε opodod. Jolin, too, founds his encourage- ment on the future, and the approach of the king, whose character, however, he does not describe, mentioning only the manner of his advance, éoyetae καϑήμενος ἐπὶ πῶλον ὄνου “he is coming, seated on an ass’s colt”, whereby the ideas of the original are greatly abbreviated. ‘ ΠΟ ΠΕ ΘΕ [ἀλλὰ καϑὼς γέγραπται] a ὀφϑαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ ἀνθρώπου οὐκ ὅσα ἡτοίμασεν ὃ καρδίαν ἀνέβη, ϑεὸς τοῖς ἀγαπῶσιν αὐτόν. ecdeyv... Cal Clem!o™ cer... al3 Clem1 1 Ath1©¢1 Thart οὐδεν] οὐοα CABC ἀπ ΠΙρὴ Ath! Bas Mac Cyr utrq. . ς Lng DEFGL al ut vdtr omn Smyrn. epist. Or Eus Ath ete. [But as it is written,] Eye hath not seen, nor ear heard, neither have entered into the heart of man the things whichGOD hath prepared for them that love him. (3) Is. LXIY. 4. ἀπὸ τοῦ αἰῶνος οὐκ ἠκού- σαμεν οὐδὲ οἱ ὀφϑαλμοὶ ἡμῶν εἶδον ϑεὸν πλὴν σοῦ καὶ τὰ ἔργα σου ἅ ποιήσεις τοῖς ὑπομένουσιν ἔλεον. M οφϑαλμος οὐκ ἐδὲ] εεἰδὸον . dov Alex. ΜΒ, | Alex. MS.* om ϑεὸν πλὴν oov. From everlasting we have not heard, neither have our eyes seen a GOD, beside thee,* and thy works which thou shalt do for them that wait for mercy, * i, e. nor any works like those which ete. Is. LXIV. 3 NO!) Ὅτ Ὁ DDN) MON ΓΝ 2 pa) INT men anor ods") b-nznnd°) = 590 K, k) saya 490K, τῇ so) plur K. multi R. m)=72 K. ἢ - ΠΝ 1Κ. wots 351 K. 0) *=nad 93. 461; 598 ex c. K. For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye *seen, O GOD, beside thee, what he hath pre- pared for him that waiteth for him. SO: side thee, for &e. seen a GOD be- which doeth so This Quotation seems to be taken from Is. LXIV. 3(4); yet it does not agree with either the Heb., or the Sept., now known. or any ancient version Paul leaves out the first word Diy) ἀπὸ tov αἰῶνος “Krom of old”, and transposes the first and second clauses. ἅ ὀφθαλμὸς οὐκ εἶδεν “what eye hath not seen’, the middle of the Heb., NON T-N? Py “eye hath ae seen” first two of the Heb., Ἃ have not given ear to”, plying the idea of attention, He begins with: τ is found in ; and for the ΝΠ ΝΟ Στ 2 “they have tot heard, they τ are nearly synonymous, Paul gives only χαὶ οὖς οὐκ qxotoev the ἘΞ im- “and ear hath not heard”, making it agree in form with the first clause, and seemingly rendering the latter of the two in the Heb., though in a different form. The third clause in the Quotation xa 224 1 Cor. I. 9. [Table E.II.1.a.2.0.r. ἐπὶ καρδίαν ἀνϑρώπου οὐκ ὠνέβη “and upon the heart of man it has not mounted” is additional, and was probably inserted for emphasis, mention being thus made of eye and ear and heart. On the contrary, for the Heb. ani “beside thee”, there is nothing in the Greek. Then, in the Heb. the second person is changed for the third, according to the usual rendering: “seen O GOD, beside thee, what he hath &c.” But, it will bear to be rendered: “seen a GOD, beside thee, which doeth so for &c.” And so has the Sept. peandlotal om S, as an acc., ϑέεον, only it has continued with the second person, καὶ ta ἔργα σοῦ & ποιήσεις “and thy works which thou shalt do.” In the Greek there is no change of person, but DN: is taken from its place as a yoe., or an acc., and made a hom. to | nwy, as if (@) ϑεὸς ἐποεήσε, only Paul writes ὕσω ἡτοίμασεν ὁ ϑεὸς “what things GOD hath prepared”, a mean- ing which Mwy will bear. (See Ges. Heb. Lex. 5. v. 2.e.) Paul ends with τοῖς ἀγαπῶσιν αὐτόν “for them that love him”, which the Heb. gives in the sing. -nama? “for him that lapleeth, for (or waiteth for, = desireth) him”, Paul expressing the feeling, and the Heb. the action; “waiting for” Hohner from “loving”. By this exact comparison of the two passages we find that they agree substantially, though the sense is more apparent in the Greek, being agreeable to the connexion in which it stands, which cannot be said of the Hebrew text. Some may prefer placing this Quotation in Table E.II.1.0.3.a.r., as the first clause of the Original seems to be left out, and the third one in the Quotation is additional, whilst there is a difference in the renderings. It will, consequently, be found there, and be accordingly treated. Table E.III.r.1.0.] Matt. IV. 15, 16. [ iva πληρωϑῆ τὸ ῥη- ϑὲν διὰ Ἡσαΐου τοῦ προ- φήτου λέγοντος] 1814 Ζα- βουλὼν καὶ γῇ Νεφϑαλείμ, ὁδὸν ϑαλάσσης πέραν τοῦ ᾿Ιορδάνου, Τ᾽ αλιλαία τῶν ἐθνῶν, 1°6 λαὸς ὃ καϑήμε- γος ἐν σχοτίᾳ φῶς εἶδεν μέγα, καὶ τοῖς καϑημένοις ἐν χώρᾳ καὶ σκιᾷ ϑανάτου φῶς ἀγέτειλεν αὐτοῖς. 15. D al am om yy 506[}Ὁ it am for yodlehacac. 16. ev oxotia cBD (D ozo- teva) Or ..¢ ev oxotec CCEK LMPSUVA ete. [φως ed. cB Cal5 am forf ff abe hgt (abch gt g. esdov..D al evdov φως) Or? Chr..c¢ ed. gos cCDEKLMPSUVA ete. | ecdev CBEMUA ete. CKLP ete. tdev | D* ov καϑημενοι. [4That it might be ful- filled which was spoken by Esaias the prophet, saying,| !°The land of Za- bulon, and the land of Nephthalim, dy the way of the sea, beyond Jordan, Galilee of the Gentiles; 16The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matt. IV. 15, 16. TABLE E.IILr.1.0. (1) is 0K! 19 'Tovto πρῶτον πίε, ταχὺ - ͵ os , c ~ ποίει χώρα Ζαβουλών, ἡ γῆ Negtuhiu, καὶ o€ λοιποὲ οἱ τὴν παραλίαν καὶ πέραν τοῦ ᾿Ιορδάνου, 1 αλιλαία τῶν ἐθνῶν. 20 λαὸς ὃ πορ- ευόμενος ἐν σκότει, φῶς μέγα: οὗ κατοικοῦντες ἐν χώρᾳ σκιῷ ϑανάτου, φῶς λάμψει ἐφ᾽ ὑμᾶς. 1. zee Ald. et Compl. Edd. tayumee | Veg. odor ϑαλαοσ- σης xae oud. ov THY παραλίον YOATOLZLOVITES καὶ ‘Alex. MS. item Mar... in fine add te μερὴ τῆς ΠΣ Alex. et Mar MSS. 2. ολα.ο καϑήμενος Alex. MS. et Compl. Ed. | ἐδετε ... Compl. Ed. ecde Ald. Ed. cde al ἐδετω | yoou καὶ σκιὰ Alex. et Mar. MSS. Ald. et Compl. Edd.... al χωρα oxcas| φως avetetdey MS, 901. ἔδετε ‘Drink this first. Act quickly, O land of Zabulon, the land of Nephthalim, and the rest dwelling on the sea-coast, and beyond Jordan, Galilee of the Gentiles. 20 people walk- ing in darkness, behold a great light! ye dwellers in the region and shadow of death, a light shall shine upon you. 225 Is. VIII. 23—IX, 1. Opn yeas myz% 17 HDI WEIN} p22 MSN on a Π ὍΞΞΠ rhe 87] on bo) a 1 13y8) "wna oben py?) Uh e) Ts Sa MAS NN FYDPB Υ ΝΞ} pmby 6) nya 245. 392; 93ap.K. ἢ) oo 145K. g) ony 419K, h) + 7:7 96K. i) = 309K. k) avy 251 K. 1) a = 72. 91.171. 182. 198. 420. 431. 490. 531. 541. 613. 632; 89. 330 Ox 6. Ke Zoe 114: “905. 380. ex c. R. ‘xn 596 a p. R. ‘when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee *of the nations. 2The people that walked in dark- ness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. * @ Or, populous. The second verse of this Quotation agrees nearly quite with the Original, the only differences being that CYN ὁ Awos, whom the latter describes as o22no 7, in the LXX. rightly ὁ πορευόμενος, are called by Matt. ὁ καϑήμενος, which is the same description as is next given in both, °2W τοῖς καϑημένοις, in the LXX. of κατοικοῦντες; and that the 15 Rom. ILI. |Table E.ILr.1.0. 15--- τὶ 220 Heb. calls the place in which they dwell ἌΡΤΟΙ YS “land of the death-shadow”,—of darkness such as is found in the place of the dead,—for which Matt. gives χώρῳ καὶ σκιᾷ Davarov “the region and (prop. eyen) the shadow of death”; also, that the Heb. says 7] 78 “the light hath shined”, which Matt. renders by φῶς avétecdev. While the LXX. may be said to agree with the Heb. in these respects, 1. e. in rendering by the right mord, it yet differs in presenting the de- scription as addressed to the people and telling them of their future condition, i. 6. in using a different form. The first verse mentions those who are included in “the people”; and as this appears to have been all that Matt. meant to adduce, he has omitted what is stated concerning them in the original. The first clause is: “As αἱ the first time he made be light (or despised, i.e. brought into contempt) the land of Zebulon and the land of Naph- tali”, from which Matt. has extracted only the places: γῆ Ζαβουλὼν καὶ γῆ Nepdadem. Next follows the clause: “And at the last time he made be heavy (or honoured, i. 6. brought into respect) the way of the sea,—over the Jordan,—Galilee of the Gentiles”, which Matt. has treated in the same way, omitting the first part. Of this verse of the original I have given a rendering different from the usual one; but one which appears to be more in harmony with the anti- thetic language employed in the Heb. Dr. Davidson in his Introd. to Old Test. p. 115 writes: “but the received version in Isa. VIII. 23, IX. 1, is incorrect. It ought to be: “As the former time brought into reproach the land of Zebulon and the land of Naphtali, so the suc- ceeding time brings into honour the way of the sea” &c. The Sept. departs widely from the true meaning and would not have been used (2) in citation. Rom. III. 15—17. Is. LIX. 7—8. Is. LIX. 7—8. 15 ὀξεῖς of πόδες αὐτῶν Ἰοΐ δὲ πόδες αὐτῶν ἐπὲ 54} yp omy ἐκχέαι αἷμα, σύντριμμα πονηρίαν τρέχουσι, ταχινοὲ 1955) ΕῚ et p) Saini καὶ ταλαιπωρία ἐν ταῖς ἐχχέαι αἷμα, καὶ οἱ διαλο- [εξ , χα ἀῖ 15 ᾿ \ maw. conan ) ὁδοῖς αὐτῶν, ᾿ϊκαὶ ὁδὸν γισμοὶ αὐτῶν διαλογισμοὶ , > - εἰρήνης οὐκ ἔγνωσαν. ieTheir feet are swift to shed blood: ‘Destruction and misery are in their ways: !7And the way of peace have they not known: > , ἀπὸ φόνων: σύντριμμα καὶ , > - co - ταλαιπωρία ἐν ταῖς ὁδοῖς -»" « ν᾿ , αὐτῶν, ϑκαὶ ὁδὸν εἰρήνης οὐκ οἴδασι, azo φόνων Cyr... ἀφροόνωῶν Alex. MS. Compl. Ed, | οἴ- δασε .... ἔγνωσαν Alex. et Mar. MSS. 7And their feet run to evil, switt to shed blood; their thoughts also are thoughts of murder*: de- struction and misery are in their ways; Sand the set! *) “Ww nN") οἷο nm δον ΡῈ wa xd 7Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and *de- struction are in their paths. Table E.IILr.1.0.] Rom. III. 15—17. 227 way of peace they know 8%The way of peace they not. know not; * Gr. from murders; or, *@ Heb. breaking. according to Var. Lect., of foolish men. ° The original begins with: “Their feet run to evil, and hasten for shedding (i. 6. quickly shed) innocent blood”, by comparing which with the Quotation: “Swift are their feet to shed blood”, it is seen that the former clause is omitted, and that, because, while it states the matter generally, the latter points out the particular form of evil, — which was sufficient for the apostle’s purpose. The next clause, viz. “Their purposes (or devices) are purposes of evil” is passed over for the same reason; but in the rest they agree. With the same ex- ceptions, it coincides nearly verbally with the Sept., only reading o§ecg for tayivor, and ἔγνωσαν tor οἴδασι, according to Vat. MS., but Alex. et March MSS. give ἐγνωσαν. 228 Matt. XII. 18—21. | ive mAyowd7 τὸ 6 Fev διὰ Ἡσαΐου τοῦ προφήτου ΕῚ 4 ~ λέγοντος] ᾿δΙδοὺ ὁ παῖς μου ὅν ἡρέτισα, ὃ ἀγατιη- τός μου εἰς ὃν εὐδόκησεν ἡ ψυχή μου ϑήσω τὸ πνεῦμά αὐτόν, καὶ κρίσιν > - ἀπαγγελεῖ. » " που ἐπ τοῖς ἔϑνεσιν 10 ἂν 5 , Ok οὐκ ἐρίσει οὐδὲ κραυ- 4 ’ γάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ. ὑχάλαμον συντε- τριμμένον οὐ κατεάξει “ul > λίνον τυφόμενον ov σβέσει, o » > , > -- \ bag ἄν ἐχβάλῃ εἰς νῖκος τὴν κρίσιν. "ἱκαὶ τῷ ὀνόματι > ~~) τ αὐτοῦ ἔϑνη ἐλπιοῦσιν. 18. εἰς ον eC*EGKLMSU VXA al pler Eus. ete. ... ὅν cB 412 ff (ff gem suscepit).. C* (vdtr) D al? vg it Dial Ir Hil ev o. 91. τῶ ονομ mite Ae ae SUVXI/ al plus'00 Chr.. (=G aoe ἢ ev τῷ CD ele. ἘΠῚ it vg Ir al... in al paue Eus al ee to. [17That it might be ful- filled which was spoken by Esaias the prophet, say- ing,| '*Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judg- ment to the Gentiles. ‘He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20M bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judg- 21And ment unto victory. Matt. XII. 18—2 TABLE E.ILr.2.0. (1) Is. XLIT. 1—4. 1 - ΤΤἹακὼβ ὃ παῖς μου, ἀν- : pa eee τιλήψομαι αὐτοῦ: ᾿Ισραὴλ 6 ἐκλεκτός μου, προςεδέξατο ἫΝ) « , » αὐτὸν ἡ ψυχή μου ἔδωκα τὸ πινεῦμά μου ἐπ᾽ αὐτόν, κρίσιν τοῖς ἔϑνεσιν ἐξοίσει" 9 > te Cr Ot te eZ οὐ zexyickerme οὐδὲ ἀνήσει, γ, κι 3 raw re « οὐδὲ ἀκουσϑήσεται ἔξω ἡ ‘ > -~ Α ΄ φωνὴ αὐτοῦ. “κάλαμον > , τεϑλασμένον οὐ συντρίψει, καὶ λίνον καπνιζόμενον οὐ 9 ‘ σβέσει, ἀλλὰ εἰς ἀλήϑειαν ye , 4,3) , ἐξοίσει κρίσιν" “ἀναλάμψει ᾿ > oC ᾿ or καὶ ov ϑοαυσϑήσεται, EWS τ peas = wes ἄν ϑῇ ἐπὶ τῆς γῆς κρίσιν' 1 > ~ καὶ ἐπὶ TO ὀνόματι αὐτοῦ ἔϑνη ἐλπιοῦσιν. 1. Kae wov Ἰακὼβ. 106. δου Ἰακὼβ 302. 305. Om, Ἰσραὴλ 302, 305. edoxe . Compl. Ed. dedmxee. 2. ov κραξεται. Alex. MS. 3. ουντεϑλαομενον. Alex, Mar. MSS. Ald. et Compl. Edd. | «dy .... Mar. MS. Ald. et Compl. Edd. αληϑῆ. 4. ϑὴ Mar MS, 9yoec| Hier ob onorotedevtor in f.sublata suspicalur avahawyer usque κρίσιν Malt, 18, 21. Aliter Or. ‘Jacob 7s my servant, I will help him; Israel és mine elect, my soul has accepted him: I have put my spirit upon him, he shall bring forth judgment to the Gentiles. ?He shall not cry, nor “lift up Ads voice, nor shall his voice be heard without. 2A bruis- ed reed shall he not break, and smoking flax shall he not quench; but he shall bring forth judgment unto truth, ‘He shall shine out, [Table Ε.111...3.0. Is. XLII. 1—4, MD ἸΞΠΊΘΩΝ ay 1 ὙΠ ΩΣ WES nas rey Dy3b ee pby ΝΟΣ κὸν x) ΡΩΝ, x? map” ship pana) yee) ΠΏΣ. Wars ys POND a) Ne rine nan Note ΣΡ ΩΝ ΝΡ Υ ΝΞ) Dy yw No) δ ἸΏ.) ΘΕ Ὁ ΤΣ a) Ὁ} 96. 224. 295; 180 ἃ p- K. b) ‘» 93, 128. 145 Β΄ c)o 226K. d) = 60K. 6) = 96 Κὶ. ἢ nna 93 K. δ) 'ν 100 K, h)raf= 224 K. ‘Behold my servant, whom I uphold; mine elect, in whom my soul delighteth ; Ihave put my spirit upon him: he shall bring forth judgment to the Gentiles. °He shall not cry, nor lift up, nor cause his voice to be heardin the street. 3A bruised reed shall he not break, and the *smoking flax shall he not tquench; he shall bring forth judg- ment unto truth. ‘He shall not fail nor be $dis- 7 Table E.ILLr.2.0.] Matt. XII. 18—21. 229 in his name shall the Gen- and shall not be fdiscour- couraged, till he have set tiles trust. aged, till he have set judg- judgment in the earth: ment uponthe earth: and and the isles shall wait fin his name shall the for his law. . Gentiles trust. * Gr. let out. * @ Or, dimly burning. + Gr. broken, + 4 deb. quench it. + Gr. upon. + @ Heb. broken. That Matt. has not here followed the LXX. is most evident. A glance will show that the verbs are all different, except three, of which one is in another form. The LXX. represents the description as that of Jacob and Israel, from their names occurring in the first verse, names which are, however, not found in the Heb. “It is probable, therefore”, says Dr. Davidson, “that these names were purposely in- serted, that the text might not speak of the Redeemer. In Eusebius, Justin and others the text of the Seventy is altered in conformity with that of Matthew. Eusebius in his Praeparatio Evangelica 1X. says ‘The names Jacob and Israel are marked with an obelus in the Seventy, and in other interpreters they are not found, since even in the Hebrew they do not appear’: παρὼ τοῖς ὁ ὠβέλεσται τὸ τοῦ Ἰακὼβ χαὶ τὸ τοῦ Ἰσραὴλ ὄνομα καὶ παρὰ τοῖς λοιποῖς ἑρμηνευταῖς παρασε- σιώπηταε: ἐπεὶ μηδὲ ἐν τῷ Ἔο. φέρεται. Yet this insertion for such a purpose appears to me very doubtful. We read in ch. XLIYV. 1 Nv δὲ ἄκουσον Ἰακὼβ ὁ παῖς μου, καὶ ᾿Ισραὴλ ὅν ἐξελεξώμην, exactly after the Heb. 123 ὩΠΠΞ oye) DY Ipy? pnw MY; where “my servant” is expressed of “Jacob”, and “whom I have chosen”: of “Israel”; and, I ‘ask, what would be more natural than to throw back these names to ch. XLII. 1, where “my servant”, and “mine elect” ὁ παῖς μου, and ὁ ἐκλεκτός wou are read, and there insert them, as those of whom the description is given? But Matt. varies from the Heb. also. The original presents the different ideas more dramatically, Matt. more connectedly. The Heb. ἸΞ ΩΝ “I will lay hold on him”, 1. 6. hold up or sup- port him, LXX. ἀντιλήψομαι αὐτοῦ, Matt. renders by ὅν ὑρέτισα “whom I have taken or laid hold οἵ --- πού: “have chosen”, as in Auth. Vers., a sense expressed by the middle voice: “to take for oneself” — choose, prefer”. ΩΣ “I have given” i. 6. put, LXX. ἔδωκα, Matt. renders by the fut. Pjoof “1 will put”. The last clause is: DEW wy O79 “he shall make go out, (i. e. bring forth, LXX. ἐξοίσει, or publish, Matt. ἀπαγγελεῖ) Judgment (specially daw, statute, as a rule of judging; and here, the law, the divine law, i. e. the religion of Jehovah) to the nations.” And so Matt. xai xolow τοῖς ἔϑνεσεν ἀπαγ- γελεῖ, “he shall announce (publish) judgment (or decree, meaning the gospel as decreed by GOD) to the heathen.” The next verse reads: pps? > “he shall not cry out”, ἼΧΧ. οὐ χεχράξεται, tor which Matt. gives οὐχ ἐρέσεε “he shall not strive”. 230 Matt. ΧΙ]. 18—21. [Table E.1IL.r.2.0. Nop x5) “nor lift ἘΠ’ ({his voice], i. e. nor bawl aloud), LXX. οὐδὲ ὠνήσει, “nor send up” i.e. his voice, Matt. renders by: οὐδὲ χραυγασεε “nor cry”, which properly belongs to the former verb. Lastly pu xd) “nor make (one) hear”, where “he” is the subject, Matt. idiomatically renders by: οὐδὲ ere τις: “nor shall any one hear’. The latter uses the verb axovew “to hear”, the subject of which is “any one else”, whereas in the original, the causative form of the verb is used, which the LXX. rightly enough renders by the pass. voice, with the object of the former now as the subject: οὐδὲ ἀκουσϑήσεταε ἡ φωνὴ αὐτοῦ. Each of these clauses expresses in different ways the same idea. The two texts may not be said to vary until we come to the last clause of ver. 3. ΘΖ NY non) “to truth shall he bring forth judgment”, i. e. he shall publish the law, as was explained above, until the truth is published. The three next clauses are left out, viz. “he shall not be faint (i. e. despond), LXX. ἀναλάμψει “he shall shine out”, (the negative thought expressed in a positive form, and the figure | of a light introduced), “nor shall he be broken down (i. e. be dis- heartened), until he have set judgment (or appointed the law) in the earth”, LXX. ἕως ἄν ϑῇ ἐπὶ τῆς γῆς κρίσιν. Now, Matt. begins the last clause of ver. 3 like the last omitted one, and reads: ἕως ὥν ἐκβόλῃ εἰς vinog τὴν xotow, “until he haye thrown out judgment unto victory”, i.e. until he have announced the gospel, so as that it every- where prevails. Matt., thus then, omits the three first clauses of ver. 4, but borrows from the third: "Y, ἕως dy, for the last clause of ver. 3; renders DEWD NEY by ἐκβάλῃ τὴν fees and for ΡΟ; “to truth”, LXX. els ᾿ἀλήϑειων, Says: δὲς νῖχος, “unto victory”. But, says Dr. Davidson “between Nis truth, and vixog victory, there is no disagreement. The progress of truth is a continued victory over error.” That is true, yet I prefer giving the primary meaning to DON viz. firmness, stability; and hence, perpetuity. Hence, it means, firmness and constancy in oneself, in keeping and executing one’s promises, i. e. faithfulness, fidelity, truth; and thus truth, as opp. to falsehood. Gesenius says, this ¢ruth is ascribed to the servant of GOD _ here. But it may better mean: “to perpetuity’, “until he have thrown out (i. 6. spread) the judgment (i. 6. the law of the new dispensation, or the gospel) to perpetuity (- for ever, or so as to have it stablished everywhere and always)”, expressed by Mafthew’s εἰς νῖκος, which, in LXX. Thren. (Lament. Jerem.) V. 20, Job. XXXVI. 7, and other places for the Heb. M822, means: “for ever”, to everlasting. And thus would the two be reconciled, Matthew’s εἰς νῖκος being: in perpetuum, the same as Nd; and De Wette’s supposition, “that the evangelist had in his mind, or read as a gloss in the margin, the synonymous ΓΝ, which the LXX., agreeing with the Syriac, fusdae by eg vixog, in 2 Sam. 11. 26, and other places”, is unnecessary. The Heb. ends with: som) DN NIN} “and for his law the isles ἢ -ὩῸς«ζ«Ὁιῳι «Δ» 9 Table E.IILr.2.0.] Mark IV. 12. 231 shall wait”, or hope, which Matt. renders by: χαὲ τῷ ovduete αὐτοῦ ἔϑνη ἐλπεοῦσεν, “aud in his name shall the nations hope”, the only part, wherein he verbally agrees with the LXX. Now, by “the isles” of the original are meant the gentiles, (or at least, a part of them)— those out of Judea; hence Matt. could write instead ἔϑνη, a name comprising all not Jews; O30 in opp. to ON, τὰ ἔϑνη in opp. to ὁ λαὸς. See Is. 42. 6; 49. 6; Luke 2. 32. Again, when one is said to “wait for” a thing, he may be said to “expect” it, to “hope for” it, the latter being the ground of the former; and thus the original would mean: “the gentiles shall hope in his law”, 1. 6. that the gospel should be preached to the gentiles, who would receive it. Also, by “the name of one” is often signified “himself”; so that, “trusting in one’s name” is equivalent to: “trusting in himself”. And thus Matthew’s rendering would mean: “The gentiles shall hope (or trust) in his name (i. e. in him)”, the effect produced by their reception of the gospel; in other words, Matthew tells the result, whilst Isaiah foretells what will bring it about. And thus are they found to express the same idea, but at different points. Mark IV. 12. [ἵνα] βλέποντες βλέπωσιν καὶ μὴ ἔδωσιν, καὶ ἀκούον- τες ἀκούωσιν καὶ μὴ συνιῶ- σεν, μήποτε ἐπιστρέψωσιν καὶ ἀφεϑῇ αὐτοῖς. βλεπωσὲν cCABCDE*KLMS UV εἰα..... ΕἸ ΕΘΗ Ζ al! fere Or2 μη βλεπ. (4 al? Or? om x. μη vd.) | 28. a Ort om azov. και CM al pauc axovowoer | D*L al pauc ovrmor | apedy cBCDEFGHLMSUVA al pler Ort.... AK al m Orlagpednoe- ται (Gb’).. D** [ἀαφεϑησομαι) it edd apyow | evrous (Gb") eBCL al6 b cop arm...c¢ inf. add ta auagtyuata cADEF GHKMSUVZ al pler vv pler ...A al paue syr alt. ap. αὐτῶν Ln [ra op.]. [That] seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should (2) Is. VI. 9—10. 9Axon ἀκούσετε καὶ ov μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἔδητε. τὐξγοχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκου- σαν, καὶ τοὺς ὀφϑαλμοὺς ἐκάμμυσαν, μή mots ἔδωσε τοῖς ὀφϑαλμοῖς, καὶ τοῖς ὠσὲν ἀκούσωσι, καὶ τῇ καρ- Ole συνῶσι καὶ ἐπιστρέ- woot, καὶ ἰάσομαι αὐτούς. 9. ακουσητε Alex. MS. 10. οφϑαλμ. αὐτων Alex. Mar, MSS. et Ald, et Compl. Edd. 9By hearing ye shall hear, and not understand ; and seeing ye shall see, and not perceive. 1°For the heart of this people Is. Viv 9—10. Στ} prow ayo ὩΣ ΟΝ) WD NTN mim’) oyny)-2>*) pow YW YY) TBD PIN) PIIND PIYD ANY ay) par) s222"") yaw! "δ NBD ὃ) = 109 Κα, αὐ inva 4K. VY ΞΘ OOK ts) Ξ y) t+ynn107K. 2) = 224K. a). = 109 Κι b) ay 17. 76. 80. 93.96. 107.150.180. 182. 223. 245. 294. 384; 95. 177 a p. K. 1 A. 248. 266. 562.592.594.715; 1. intextu 20. 230.419. 656. 737 a p.R. 6) po’ 80 K. 9Hear ye *indeed, but understand not; and see ye tindeed, but perceive not. !°Make the heart of this people fat, and make 232 and their forgiven be converted, sins should be them. Mark IV. 12. is become gross, and *their ears are dull of hearing, and their eyes they closed, lest they should see with their eyes, and hear with their ears, and understand |Table E.III.r.2.0, their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and under- stand with their heart, and convert, and be healed. with ¢he?r heart, and should tbe converted, andI should heal them. * Gr. they heard heavily with their ears. + Gr. convert. "41 Or, in hearing &c,; or without ceasing &e. Heb. Hear ye in hearing &e. + 4 Heb. in seeing. It is to be remarked here at the outset, that properly speaking this is not a Quotation, though unquestionably the passage in Is, is in view; and hence will be accounted for the great divergence of © Mark from the original. It is only at the beginning and end in Is. that we find what corresponds with Mark, the middle portion front énazivin yao to τῇ καρδέᾳ συνῶσε being passed over. He has also altered the form, in order to introduce it into his text, besides changing the order of the two first clauses. Thus he says: wz βλέποντες βλέπωσεν “that seeing they may see”, for βλέποντες βλεψετε “seeing ye shall see”, or for }N7 IN) “and see ye a seeing”, i. 6. the present subj. for the future or imperative. And in the last clause his words are: καὶ ἀφεϑῇ αὐτοῖς “and there be remitted to them” 5011. τὼ ἁμαρτηματα “their sins”, (or, as Griesbach commends, ἄφε- Inoetee “there will be remitted”), which clause comes in place of χαὲ idoouee αὐτούς, “and I will heal them”, ἵν ΝΕ “and healing be to them”, a healing which is interpreted a remission of sin. In this last clause, then, he varies from the original, as also from all the other passages containing the Quotation. “It is difficult”, says Dr. Davidson “to determine whether he resolved the figure of the Greek version in this clause, or translated paraphrastically the Hebrew text.” It appears to me, on the other hand, both that the Hebrew text has been followed, and that the figure has been resolved. The close similarity in the form of expression points out the former, and the latter is inferrible from this: that GOD is said to heal a people when he restores them to their former prosperity and happi- ness (Is. XIX, 22; Hos. XI. 3), which restoration is so connected with, as to depend upon, the remission of their sins, (see 2 Ch. VI. 14; Jer, III. 22); and hence, to heal is the same as to pardon. Instead, then, of giving the consequent — healing— Mark bas pointed out the antecedent—the remission of sins. And thus is it seen how well they harmonize. Further remarks in connection with this passage will be found at Matt. XIII. 14—15, where it will be seen that, agreeably to the idiom of the Hebrew, and the Oriental languages generally, predictions are often made in the language of command, the force of the imperative Table E.IIL.r.2.0.] John XII. 40. 233 being, “consider the thing as already done} look upon it as fulfilled.” Hence the translation may give it in the form of the future, as is done in the LXX. and Matt.; and Mark, to suit the context, in the present subj. John XII. 40. ~ > [ °%ea τοῦτο οὐκ ἠδύν- αντὸ πιστεύειν ὅτε πάλιν εἶπεν Ἡσαΐας] ""Τετύφλω- 2 - ‘ > ra ‘ κεν αὐτῶν TOUS ὀφϑαλμοὺς : ane καὶ. ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἔδωσιν τοῖς ὀφθαλμοῖς, καὶ νοήσωσιν zi . : iz τῇ καρδίᾳ καὶ στραφῶσιν [2 > ᾿ καὶ ἐάσομαι αὐτοῦυς. ἐπώρωσεν CAB*KLX al Eus (D ab autwr ad αὐτῶν trans- ilit)...¢ Ln πεπώρωχεν cB** EFGHMSUAA al longe pl Chr al | D καὶ μη νοηοουσεν K al mu Chr ovrmocr! οτρα- guow cBD* al...g excoteag. cAD**EFGHSUZ 4 al pler.... KLMX al Eus Did ezcotgey- oow (al -youder) | caoouce (ρ΄) cABDEFGHKMSUX4 A al plDid..¢ eaowmascLU** al pl Eus, [39Therefore they could not believe, because that Hsaias said again,|] 4°He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor under- stand with (their heart, and be converted, and I should heal them. (3) 15: Wilee 10: ἐπαχύνϑη yao ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκου- σαν, καὶ τοὺς ὀφϑαλμοὺς ἐκάμμυσαν, μὴ ποτε ἔδωσι "οἷς ὀφϑαλμοῖς, καὶ τοῖς ὠσὲν ἀκούσωσι, καὶ τῇ καρ- δίᾳ συνῶυε καὶ ἐπιστρέψ- ὡσι, καὶ ἐάσομαι αὐτοὺς. οφϑαλμ. αὐτῶν Alex. et Mar. MSS. et Ald. et Compl. Edd, For the heart of this people is become gross, and *their ears are dull of hearing, and /Aeir eyes they closed, lest they should see with their eyes, and hear with ¢heir ears, and understand with their heart, and should jbe con- verted, and I should heal them. * Gr. They heard heavily with their ears, + Gr. convert. Tes: Vel. 03 nym?) oynY)-3%) pow PW PPP) TEI "1 PIIND PSYD ΤΙΝ ΛΕ au pay) Ἰ539)}) yew SO NDT x)= 72K. y)-p yn 107K. 2) = 224K. a)i1= 109 K. es Ly ., Ws SO. 93. 96.10%. 150, 1SOMiik2. 123..245. 294) $84; 95.177 ap. K. 1 A. 248. 266. 562. 592. 594.715; 1 in lextu. 20. ~ 230. 419. 656. 737 a μὲ R. 6) p=’ 80 Κ. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and con- vert, and be healed. On this passage Dr. Davidson remarks, that “it is quoted in other parts of the New Testament, but not in the same way as here. It is not easy to say whether the apostle followed the Septuagint or Hebrew; rather does he seem to have followed neither. 9 differ from both. His words They present the sense of the original passage in a form somewhat abridged, but very energetic.” The evangelist omits the middle clause of the original, which regards the ears, viz. “and make thou heavy their ears...lest they hear with 234 John XI. 40, [Table E.LII.r.2.0. their ears”; and he inverts the order of the other two. The Hebrew quoted, then} if literally translated would read thus: “Make thou fat the heart of this people,... and smear their eyes, lest they see with their eyes,...and understand with their hearts, and return, and heal- ing be to them.” When the Orientals mtend strongly to mark the character of any one, their expression is that they make him such; so that, the meaning of “make thou the heart of this people fat &c.” is “pronounce their heart such”, or “consider their character to be . such.” And so is it read in the LXX., which gives verse 10 as the reason for what is stated in verse 9 ἐπαχύνϑη yao ἡ καρδιὰ x. τ. λ. “For the heart of this people is thickened &c.” Whilst the LXX., then, merely states their condition as a fact, and whilst, in the Heb., the prophet is called upon to regard them as they are described, the_ apostle looks more, deeply into the matter, and tells whence it all proceeded, tetuphwxey αὑτῶν κα. τ. 4. “he hath blinded their eyes &c.” In the original, the words are addressed to the prophet as descrip- tive of his hearers, but the evangelist quotes them objectively, as detailing a result. And, comparing the three together, they might run thus: The Heb. says: “Reckon them such and such”, “for” adds the LXX. “they are so”; and “to be which he hath made them” is what the apostle closes with. As GOD knew the effect of truth on sinful minds to be hardening, and knowing it, still sent the message, and suffered it to produce the regular effect, John might with pro- priety say: “He hath blinded &c.” And thus, while he has retained the substance of the passage in Isaiah, he has presented it in a different, but not less truthful, form, using the third person at the beginning, but returning to the first at the close, xa: idcouce αὐτούς “and I will heal them”, as in the LXX. and Matt. ' Table E.III.1.0.3.a.r.] Matt. XXVII. 9, 10. [τότε ἐπληρώϑη τὸ ῥη- ϑὲν διὰ τοῦ προφήτου Tege- μίου λέγοντος] Kai ἔλαβον τὰ τριάκοντα ἀργύρια, τὴν τιμὴν τοῦ τετιμημένου ὅν ἐτιμήσαντο ἀπὸ υἱῶν ᾽1σ- ραήλ, ᾿ὐχαὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, καϑὰ συνέταξέν μοι κύριος. 10. A* εδωκεν.. utr εδωκα. edd3 syr [Then was fulfilled that which was spoken by Jeremy the prophet, say- ing,| And they took the thirty pieces of silver, the price of him that was valued, *whom they of the | children of Israel did value; 10And gave them for the potter's field, as the Lord appointed me. *q Or, whom they bought of the children of Israel. Matt. XXVII. 9, 10. TABLE E.III.1.0.3.a.r. (1) Zech. XI. 13. Keates αὐτοὺς εἰς τὸ χωνευτήριον, καὶ σκέψομαι εἰ δόκιμόν ἐστιν, ὅν τρόπον ἐδοκιμάσϑην ὑπὲρ αὐτῶν. καὶ ἔλαβον τοὺς τριάκοντα 2 - Μ ὲ a ἫΝ λ > ἀργυροῦς καὶ ἐνέβαλον av- ‘ " τοὺς εἰς τὸν οἶχον κυρίου ι} , εἷς TO χωνευτήριον. oxeyor αὐτο ec Alex. MS.... B MS. Ald. et Compl. Edd. oxewat ev | δὲς οἶκον. Alex. MS. | MS. 106 adds καϑὰ ουνέταξέ wou κύριος. Drop them into the furn- ace, and I will see if it is good metal, as I have been proved *by them. And I look the thirty pieces of silver, and threw them into the house of the Lord, into the furnace. * or, for their sakes. 235 Zech, XI. 13. “ayn by?) nouin APY) Wa "pn ΠΝ ἢ) nnps) om2yo4) pow AOD Dw oy/’) “bx8) Τὴν mat) ἸῺΝ 28h 2) + 1ns 150K. a) 4 τ" 101.144Κ. b) arm 1.102K. 6) "π᾿ 96 K, d) o> dyn 2. 17. &c. e) + ym 96 Kina se ff) 5°98 176 t) - ns 250K. 150. 309. 590; 251 a p. K. 356 f. K. maa 366 Κ, 5) "δὶ 650 B. K. syina 5s) 650 B. K. ays bs 530 K. syn non ὃν 590. 168. 251 a p. 30 ex c. K. 2ap.R. Cast it unto the potter; a goodly price that I was prised at of them. And -l took the thirty pieces of silver, and cast them to the potter in the house of the LORD. The introductory formula of this Quotation, which presents the difficulty, that Matt. quotes as from Jeremiah what is now found in the writings of Zechariah, will be considered under its proper head. Meantime we have to do only with the Quotations themselves. The first clause of the original ἽΝ ΟΝ; DVD in the Sept. χάϑες αὐτοὺς εἰς τὸ χωνευτήριον “drop them though expressing the order, is omitted in Matt. the potter”, into the furnace”, “Cast is unto The noun 8} is supposed by some to mean here, not “potter” but “pottery”, or “place where the potters dwell, and where was a court into which were thrown all the broken vessels of the temple, (comp. -Jer, XIX. 2, 10, 11) and where it’ may be supposed other filth was cast out.... But the words jm M2 seem not to be reconcilable with 236 Matt. XXVII. 9, 10. [Table E.111.1.0.3.a.r, this interpretation. Hence, says Gesenius, whom I am quoting (see Heb. Lex. 5. y.) “the other and earlier explanation is preferable, which here regards 78) as 1. q. ISIS treasurer, from τ. WSN; so Chald. and Syr. vers.” In the previous context, Matt. tells us that when Judas saw that Jesus was condemned, “he cast down the pieces of silver in the temple”; that “the chief priests took the silver pieces”, and “bought with them the potter’s field”, because it was “not lawful to put the money into the treasury.” Now, as with the money the potter’s field was bought, would not the money be given to him? And as Matt. adduces the Quotation with reference to said field, does not seem to be necessary to depart from the literal rendering of ΠΕΡ by “potter”. Of course, the money would be taken in charge by the treasurer of the temple, yet he is not thought of in this con- nection by Matthew. The next clause of the original O%YO (AIP Ww "PI ὙΝ “the splendour of price (i. e. splendid price [said ironically]) which I was highly prized at by them”, seems to be given in the second clause of the Quotation τὴν τιμὴν τοῦ τετιμημένου ὅν ἐτεμήσαντο ὠπὸ υἱῶν Ἰσραήλ “the value of the valued (one), whom they valued of the sons of Israel”, where the Sept. has χαὲ oxéwouae ef δόκεμόν ἐστιν, ὃν τρό- πον ἐδοκιμάσϑην ὑπὲρ αὐτῶν “and I shall see if it is proved (i. e. assayed = genuine), after what manner I was proved (i. e. assayed) on their account”, both which versions differ from the Hebrew and from each other. The first clause of the Quotation χαὲ ἔλαβον ta τριώκοντα Coyboue “And they took the thirty silverlings”, which last words are modified by the clause just considered, next follows in the original NPS) AOD οὐδ “and I took the ee (pieces) of silver”. As far as the ee goes, ἔλαβον, might be rendered “I took”, like NOP), but since ἔδωκαν follows it, it must be taken as third person_plural, the read- ing édwzxa being found eee in ues syr utr. — The original ends with POON Min) 12 ἸῺΝ plows “And I cast it (into) the house of the a unto the potter”, which Matt. repre- sents by καὶ ἔδωχαν αὐτὼ εἰς τὸν ἀγρὸν τοῦ χεραμεώς nae συνέ- ταξέν poe κύριος “and they gave them for the potter’s field, as the Lord appointed me.” The first words agree in both, except in person, the Heb. as before being of the first, and Matt. of the third. The Heb. says 337758 “to the potter”, Matt. εἰς τὸν ὠγρὸν τοῦ χεραμεώς “for the potter’s field”, for τον would not the potter get the pay- ment? The Sept. renders, as before, εὶς τὸ χωνευτήριον “into the furnace.” ΠῚ) M2 is given in the Sept. by εἰς τὸν οἶχον χυρέου “into the house of the Lord”, so that the original has not been changed here. Matthew’s last words, then, may be regarded as additional. Table E.IIT.1.0.3.a.r.] 1 Cor. TI. 9. [ἀλλὰ καϑὼς γέγφαπται] “A ὀφϑαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ Ertl καρ- δίαν ἀνϑρώπου οὐκ ἀνέβη, ὅσα ἡτοίμασεν ὃ ϑεὸς τοῖς ἀγαπῶσιν αὐτόν. Ἐνθεῦν. τ΄. τ} ΠΟΙ ΘΙ 98: ἐδὲν Thdrt οὐδὲν | Ln oow cA BC (vdtr) Hipp Eus Epiph Ath. ...¢ 49 ἃ cDEFGL al ut vdtr omn. [But as it is written, | Eye hath not seen, nor ear heard, neither have entered into the heart of ... a3 Clem1%1 Ath’ 1 Cor Te οἱ (2) Is. LXIV. 4. > ‘ ~ ~ ἀπὸ TOV αἰῶνος οὐκ ἠκού- σαμεν «οὐδὲ οὗ ὀφϑαλμοὲὶ ΓΕΡῸ > ‘ \ ~ ἡμῶν εἶδον ϑεὸν πλὴν σοῦ καὶ τὰ ἔργα σου ἅ ποιήσ- δις τοῖς ὑπομένουσιν ἔλεον. pro ecdov, ἐδον in Alex. MS. | Alex. MS.* om &eov πλὴν oov.. From everlasting we have not heard, neither have our eyes seen a GOD be- 237 Is) LXTV> 3. ΝΟ) ypw)-ebodyynrl) πΟΝ ΝΟ py") aN nig anda orbs x") es Soomar> 9) 1) i= 590 K. k) ysynw 490 K. 1) δον plurimi K. multi R. mi = 72 K. n) + ns 1K. inby 351 K. 0) ann) 93.461; 598exe.K. For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye *seen, O GOD, beside thee, what he hath pre- pared for him that waiteth for him. * @ Or, seen a GOD be- side thee, whieh docth so for him. The original begins with ἡ τὸ oye “And from of old they have not heard” =they have never heard, in the LXX. ὠπὸ τοῦ αἰῶνος οὐκ ηκουσάμεν, “From eternity we have not heard”, for the third, which clause is omitted by Paul. He begins with: “4 ὀφϑαλμὸς οὐκ eidev “What eye hath not seen”, which is the /hird clause in the Heb. ΤΩΝ ΓΝ Py “eye hath not seen”, in the LXX. οὐδὲ of ὀφϑαλμοὶ ἡμῶν ecdov, “nor have our eyes seen”; and he con- tinues with zai ove οὐκ ἤχουσεν, “and ear hath not heard”, which may be taken as the rendering of ΝΠ τ “they have not given ear”, a clause omitted in the LXX., unless it be that the οὐκ ἡχκούσωμεν of the LXX., and the οὖς οὐκ ἤκουσεν of Paul, render the two first nearly synonymous expressions “they have not heard, they have not listened” of the Heb. Paul, thus, transposes the clauses. But he adds xa ἐπὶ καρδίαν ὡν- townov οὐκ ἀνέβη, “and it hath not gone up upon (~ entered into) the heart of man”, a clause perhaps inserted to give greater emphasis to the expression, as thus, eye and ear and heart are specified. And he ends with ὅσα ἡτοίμασεν ὁ ϑεὸς τοῖς ὠγαπῶσεν αὐτὸν, “whatever GOD hath prepared for them that love him”, where the LXX. has ϑεὸν πλὴν σοῦ, evidently as the rendering of 42% orbs “a GOD beside thee”, which Paul omits} and it adds καὶ τὰ ἔργα cov “and thy works”, equivalent to Pauls ὅσω “whatever things”, giving ὥ ποιήσεις rer ὑπομένουσιν ἔλεον “which thou shalt do for them that wait for mercy”, for the Heb. "nm? My» “he shall do for him that waiteth for him”, where the LXX. has the second person for the third of the man, the things which GOD hath prepared for them that love him. side thee,* and thy works which thou shalt do for them that wait for mercy. * i. e. ‘nor any works like those which ἄς. the first person 238 1 Cor. Il. 9. {Table E.III.1.0.3.a.r. Heb. and Paul. And Paul’s rendering is not incorrect, when he gives τοῖς ὠγαπῶσιν “them that love”, as he who waits for GOD, will be he who Joves him, the former evidencing the latter; and Mwy to do means also to prepare, arrange. He inserts ὁ ϑεὸς as the nom., whereas DON may be taken as the acc. By this minute comparison of the two places, it is seen that the sense is substantially the same, only more obvious in the Greek. Some suppose the Heb. to be cor- rupt here, (see Bp. Lowth’s note on the passage); yet there is no MS. evidence for that, and the above comparison may show its need- lessness. This Quotation has already been considered in Table E.II.1.a.2.0.r. (3) p. 223, where some may prefer placing it. It is given again here, as its more suitable place. 1 : Table E.III.r.2.a.0. Luke IV. 18—19. 18 Πνεῦμα κυρίου ἐπ᾽ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασϑαι πτωχοῖς, ἀπέσταλκέν μὲ ᾿ϑχηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀπο- στεῖλαι τεϑραυσμένους ἐν ἀφέσει, κηρῦξαι ἐνιαυτὸν κυρίου δεκτόν- 18. ς (=Gb Sz) evexev | ς (= Gb Sz) evayyedcleo dat | ¢ (= Gb) in f add caono Fas τους OVYTETOLMMEVOUG THY zaodcar, Ln [e. TACs τ 5.1] OA EFGHKMSUVI-4 al pler. . om cRDL al vv m Or2 Eus Ath al m. 1sThe Spirit of the Lord és upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19To preach the acceptable year of the Lord. Luke IV. 18—19. TABLE E.IILr.2.a.0. (1) Is. LXI. 1—2. Πνεῦμα κυρίου ἐπ᾽ ἐμέ, οὗ εἵνεκεν ἔχρισέ με εὐαγγε- λίσασϑαι πτωχοῖς, σταλκό μὲ ἰάσασϑαι τοὺς ) , OTE συντετριμμένους τὴν καρ- δίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνά- βλεψιν, κυρίου δεκτὸν Ξχκαλέσαι ἐνιαυτὸν 1. τὴν χαρ... τή καρδιὰ Alex. et Mar. MS. et Compl. Ed. Ἡ 2. καὶ καλεσαῦ Compl. Ed. 1The Spirit of the Lord és upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to proclaim deliverance to the captives, and recover- ing of sight to the blind; *to declare the acceptable year of the Lord, 239 Is. LXI. 1—2. Ὅν Tip oN) ΠῚ ὯΝ ayn) mw’) 9°) wand "nby Onay wd pay? ΝΟ ὩΣ DON 7) ITA “hay N98)? soNpMpa) nin Ws a) onds ony 116. 144.414. 461. 535 K. 'πν = 253 K, b) =141K. c) + 1ws 96K. d) = 96 K. 6) n»voxd 96. 253 al Καὶ Ed. ἢ) ~ 150. 158. 159. 160. 180. 198. 201. 602 al Κα. 6) ὃν 198K. 1The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to pro- claim liberty to the cap- tives, and the opening of the prison to them that are bound; 2To proclaim the acceptable year of the LORD. It is seen that Tischendorf’s text omits the clause εασασϑαε rove συντετριμμένους τὴν καρδιῶν “to heal those broken (or contrite) as to the heart”. Otherwise Luke follows the LXX. exactly, as far as dvé- fiewe, where he inserts ἀποστεῖλαι τεϑραυσμένους ἐν ἀφέσεε “to send off the bruised at liberty”, a clause not found in the LXX., but which is added by the Evangelist himself, probably from Is. LVIIL. 6, where is read DOWD OMS now, in the LXX. ἀπόστελλε τανηυνδο νόμο, ἐν ἀφέσεε, and which he changed so as to adapt it to its present po- sition. The last clause of the citation also agrees with the LXX., except that χηρῦξαε “to herald” is used instead of καλέσαε “to call.” But the deviations from the Hebrew text are considerable. It begins with: “The Spirit of the Lord Jehovah is upon me, because Jehovah hath anointed me”, which Luke gives as: “The Spirit of the Lord (i. 6. Jehovah) 7s upon me, on which account, (or, 240 Luke IV. 18—19. [Table E.IIL.r.2.a.0. more probably, on the account that) he hath anointed me”, where it may be said that “Jehovah” is twice sige Ὁ} seh “to cheer with glad tidings the meekly oppressed”, (i. e. those who suffer wrong and submit to it, preferring such to. the doing of wrong), is rendered by εὐαγγελέσασϑαε πτωχοῖς “to bring glad tidings to the poor”, whence it is inferred that the “glad Giieas refer to the “gospel of salvation”, and that by the “poor” are meant the “poor in spirit”. See Matth. V. 3. Some join ἀπέσταλκέ μὲ “he hath sent me” to the pre- vious words εὐαγγελίσασϑαε πτωχοῖς rendering the passage: “The Spirit of the Lord is upon me, because he hath anointed me; he hath sent me to preach glad tidings to the poor, to heal the broken- hearted &ce.”, thus making ἀπέσταλκέ we be connected with all the infinitives. To such a construction there need be no objection, there being required no change of the words, only of the punctuation, which one may treat as he pleases, since it is omitted in MSS. The next expression aon aw? vin? “to bind up (a wound) for the broken of heart” is, as said above, ΒΕ ΡῈ by Luke, unless it be supplied by ἠάσασϑαε τοὺς συντετριμμένους τὴν καρδέαν “to heal the contrite in heart”, spoken of those who are penitent, whose sins are repented of, and τς gushings of whose heart-felt sorrow for them are stemmed. But the greatest variation is in rendering MPHpP oN) “and to the bound (i. e. to those who are kept in bonds) opening: (of the prison), or deliverance” by zai τυφλοῖς ἀνώβλεψεν “and to the blind receiving of sight”, which “is not a right translation”, says Dr. Davidson, (in Introd. to Old Test. p. 128), though (in his Sacred Herm. p. 367) he had said that “the sense of these two clauses, being figurative, does not much differ”’,—in which I believe him to be right, since it is not difficult to account for such a translation. We find the verb mp2, from which the noun MPA comes, which dvéPieww renders, chiefly applied to the opening of the aa being only ‘once spoken of the ears in Is. XLII. 20; and in Is. XLII. 7, we find the same indivi- dual spoken of as sent MIN Oy mpb> (in the LXX. ἀνοῖξαι ὀφϑαλ- μοὺς τυφλῶν) “to open the blind eyes”. In comparing the two pass- ages, then, we may regard the one as explanatory of the other, “to cry to the captives freedom, and to the bound opening” being regarded as the same as “to open the blind eyes, to bring out the prisoners from the prison”, the clauses being only inverted. ‘The primary idea of “the bound” being that they are in prison, it would be inferred that the opening referred to deliverance therefrom; but the primary idea of the opening, on the other hand, being that of the eyes, it could not be erroneous to refer the iading to these organs. After all, whatever may be the rendering, the sense will still be the same, since the figurative language must be interpreted in the same way. Table E.IILr.2.a.0. | Acts ΠΙ. 22—23. [Μωυσῆς μὲν εἶπεν] ὅτι προφήτην ὑμῖν ἀναστήσει κύριος ὃ ϑεὸς ὑμῶν ἐκ τῶν ao λ ΞΡ ἘΣ κα c ay ΝΕ ἀδελφῶν ὑμῶν ὡς ἐμέ: ἃ - ᾿ 1 , TOV ἀκούσεσϑε κατὰ πάντα o ” , 1 c ~ doa ἂν λαλήσῃ πρὸς υμᾶς. 23» δὲ ~ oo ἔσται δὲ πᾶσα ψυχὴ ἥτις ἐὰν μὴ ἀκούσῃ τοῦ προφή- του ἐχείνου ἐξολεϑρευϑήσε- ται ἐκ τοῦ λαοῦ. συκῶν pr c AD al plvg arP ete. Chrt Ir... om B 60. cop (syr om o &, Ὁμὴ Chr... CE al m syrP sah aeth Justin Thph Oce ἡμῶν | vam sec. . D gr ald Thpht ἡμῶν} C al ἩΡΡΕΝ 23. εαν cAC al pl Thph ...¢ Ln αν cBDE ai ron ila mu | efo0de9.cABCD ete....¢ efoiog. cE al certe pler. [22For Moses truly said unto the fathers,| A pro- phet shall the Lord your GOD raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever |e shall say unto you. 23And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts III. 22—23. (2) Deut. XVIII. 15, 16, 18, 19. or oopytyy ἐκ τῶν ἀδελ- φῶν σου ὡς ἐμὲ ἀναστήσει got κύριος ὃ ϑεός σου, av- τοῦ ἀκούσεσϑε. ‘xara 'S προφήτην PRION Sei Bop αὐτοῖς ἔκ τῶν , or σίχντὰ OOM ..6 ἀναστήσω > ~ ’ ~ o ᾿ ἀδελφῶν αὐτῶν ὥςπερ σέ, «.« καὶ λαλήσει αὐτοῖς καϑ- ἐντείλωμαι αὐτῷ" καὶ ὃ ἄνϑρωπος ὕς ἐὰν Ome ἄν 19 μὴ ἀκούσῃ ὅσα ἄν λαλήσῃ ὃ προφήτης ἐκεῖνος ἐπὶ τῷ ὀνόματί μου ἐγὼ ἐκδικήσω ἐξ αὐτοῦ. 18. ἐχτων... ex μεῦσου τῶν. Alex. MS. | καϑοτε Ox. MS. καϑ. οεντειλ, Ox.MS, Compl. Ed. evrelhowort. 19. 6 ανϑρωπος ... avo. exELVOS Alex. MS. Ald. Ed, | ἀκουσῃ oow...1V. and others ἀκούοῃ πάντα οοα...ἀκούοῃ τῶν λογων αὐτου oow Alex. MS, Ald. et Compl. Edd. | εαν dak. exe τῳ OV. MOV ὁ προφητῆς, ἐγὼ Alex. MS. | Ald. et Compl. Edd. om exee- νος Ox. MS, om ὁ προφητῆς ExELVOS. The Lora thy GOD will raise up unto thee a pro- phet from among thy brethren, like unto me; him shall ye hear. 16Ac- cording to all that... 151 will raise them up a pro- phet from their brethren, like unto thee... and he shall speak unto them as I shall command him. 19And whatever man will not hearken to whatever words that prophet shall speak in my name, If will take vengeance on him. 241 Deut. XVIII. 15, 16, 18, 19, POND ΞΡ) NDI" =m =p") ep?" ἘΝ ΠΕΣ ον pax’) ay’) [80 τῶν ΘΝ omny’) append ΡΝ ὮΝ copy | a 7)... 7902 ΓΤ} Ὁ sane awagty-bs OWN το Twiy WANT ap?) wwiy 27)" 8) SOY WITS DSN WU/2 a) pns siseS. b)~ 109K. e)c rar 69 ap. Ke. dj) = 157 ΚΝ 109. K,. δὴ) = 199K. λυ 62. 65. 127. 183. 221 Kk. ff) = 69K. -r) ΞΘ, 5) o>ns 106 K. u) = 80. 101. 108. 107 K, x) yaw 181K. y) =150K. z) was S. 8) + avasn 69K. + 85 132 K. The LORD thy GOD will raise up unto thee a Pro- phet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; ‘According to all that... 18I will raise them up a Prophet from among their brethren, like unto thee... and he shall speak unto them all that 1 shall command him. And it shall come to pass, ¢haf whosoever will not hearken unto my words which he shall speak in my name, 1 will require it of him. The first part of ver. 22 may have been taken from the LXX., though not verbatim, as the addressed are spoken of in the plural number, ὑμῖν and ὑμῶν, whereas the singular, cov and σοι, occurs in the LXX., which follows the Heb.; but this change is necessary in the circumstances in which the words were spoken by Peter. They also both differ from the original in leaving out 72772 “from the 16 242 Acts HI. 22—23. [Table E.IIL.r.2.a.0. midst of thee”, but the same idea is explicitly stated in ΠΝ ἐκ τῶν ἀδελφῶν cov “from thy brethren”, which would seem to have been added as explanatory thereof. The clause xaté πάντα boa ἂν λαλήσῃ πρὸς ὑμᾶς “according to all things whatever he may say unto you”, is neither in the Heb., nor in the LXX. “It is probable” says Dr. Davidson, “that the historian or apostle took the first words of Deut. XVIII. 16, viz. κατὰ πάντα ὕσω and connected them with ὅσα ἂν λαλήσῃ in the middle of the 19 yerse of Deuteronomy XVIII. and then added moog ὑμᾶς" Such is Davidson’s solution, and here follows another. Luke had quoted as far as χατὰ πάντα ὅσω “according to all whatever”, and then stopped. Passing down over what Moses tells the people they had formerly said, he comes to what the Lord, in speaking with himself, on that occasion, promised them, and which is found to be the same as what he is stating to them. There is found the additional clause “he shall speak unto them all that I shall command him’, in the LXX. λαλήσει αὐτοῖς καϑότε ὧν ἐντείλωμαι αὐτῷ. Now, joining the first part only of this to what he had already quoted, after haying changed it so as to give it the form of being addressed, i. e. by putting ὑμῖν or πρὸς ὑμᾶς for αὐτοῖς, and λαλήσῃ for λαλήσει, it would become just what is written. And I prefer this latter mode of solution, inasmuch as, while it supplements Moses’ address, it gives it more consecutively than would be done by borrowing part of the next verse, which he forthwith quotes. In the original, it is given as part of what the Lord said to Moses, but, as Moses was telling it to the people, Luke joins it to his address, The Heb. ends thus: “And it shall come to pass, the man who shall not hearken unto my words, which he shall speak in my name, I myself will demand from him.” Luke begins, as the Heb. 739), with ἔσται δὲ “and it shall be”, which the LXX. omits; but the latter ren- ders the next rightly 6 ἄνθρωπος ὅς ἐὼν μὴ ἀκούσῃ, Luke giving instead πῶσα ψυχὴ ἥτις δ. uw. @ Instead, however, of rendering τὸς ἽΞ Ws 7371 “unto my words which he shall speak”, the LXX., says ὕσα ἂν λαλήσῃ ὁ προφήτης ἐκεῖνος “whatever that prophet may speak’, whereas Luke says only tod προφήτου ἐκείνου “that prophet”, greatly abridging the clause, as he had already given the substance of it. The Quotation concludes with ἐξολεϑρευΐλήσεταιε ἐκ τοῦ λαοῦ “shall be utterly destroyed from the people”, for which the original gives {oy ΝΣ ΣΝ “I myself will demand from him”. Demand what? Evidently punishment, (see Ps. X. 13, Comp. Gen. IX. 5), so that it means: “I will punish him”, or, as Luke might have written it: “shall be punished”, instead of which, however, he has adopted the fre- pe -oceurring formula: “shall be cut off from his people”. See Lev. VIL. 20, 21; XVII. 4,9 ἄο. Myo NI WHIT THIN, in the LXX, Lev. VI. 10, ll; deca ἡ ψυχὴ ss ipl ἐκ τοῦ λαοῦ αὐτῆς, mean- Table E.IILr.2.a.0.] Acts VII. 6—7. 243 ing “shall be put to death”. See Exod. XXXI. 14. But, as it may be asked, how he could state the particular kind of punishment, since it is not done in the original, and if he may not be incorrect in assigning that of death, it may be proper to direct attention to Numb. XV. 30, 31, mborely Luke’s particularity is substantiated. After all, then, it is seen that Luke differs from the original only in being less indefinite, not in stating what is not in accordance therewith. Acts VII. 6—7. [ἐλάλησεν δὲ οὕτως ὁ ϑεός,] ὅτι ἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλ- λοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τε- τρακόσια: Txal τὸ ἔϑνος ᾧ ἐὰν δουλεύσουσιν κρινῶ ἐγώ, εἶπεν ὁ ϑεός, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λα- τρεύσουσίν μοι ἐν τῷ τὐπῷ τούτῳ. 6. αὐτου ... 814 vesi*t al m oovjavto...D vv m autos | zazxmoovor ...C al vv m (Thph! comm) add αὐτὸ (E κακ. αὐτο x. δουλ.). 7. καὶ το... Ο al sah aethPP το δὲ] εαν cACEH al ut vdlr omnChral... Ln ἂν cBD | dov- Aevoovory cACD gr al cop sah syr Ir...¢ Ln -owoey eBEH al pl vg al Chr al | εἰσ. ο %.cDEH al ut vdtr omn ..Lno &. ee. cABC | C*E al λατρευσωσιν. {*And GOD spake on this wise, ] That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. 7And the nation, to whom they shall be in bondage, will I judge, said GOD: and after that shall they come forth, and serve me in this place. . (3) Gen. XV. 13—14. ig » ὅτι πάροικον ἔσται τὸ - ’ σπέρμα cov ἐν γῇ ove ig, καὶ δουλώσουσιν αὐτοὺς καὶ κακώσουσιν αὐτοὺς καὶ TUR πεινώσουσιν αὐτοὺς τετρα- , iia 14 κόσεα ἔτη: “τὸ δὲ ἔϑινος ᾧ ἐὰν δουλεύσωσι κρινῶ ἐγώ: μετὰ δὲ ταῦτα ἐξελεύσον- ται ὧδε μετὰ ἀποσκευῆς ἘΞ ΤΣ «ἀδέρ, καὶ κακώσουσιν αὐτὸ καὶ δουλῶσουσιν av- τοὺς κ. tam. a. Alex. MS. | καὶ και. αὐτοὺς καὶ THT. αὖ- τους Compl. Ed. om αὐτους] τετρ. ety Compl. Ed. «. c. 14. to δὲ eh. ὦ cov al καὶ to εϑ. ὦ αν κρινῶ ἐγὼ Compl. Ed. add dey ee xvgzos | ode in Ald. Ed. deest. that thy seed shall be a sojourner in a land not their own; and they shall bring them into bondage, and entreat them evil, and humble them four hundred years. ‘And the nation, to whom they shall be in bondage, will I judge; and after these things they shall come forth hither with much property. Gen. XV. 13—14. YIND AYA AA WT cos yOMy yond sb Da ΤᾺ ΩΨ mind yIW 77D") “wis 209-MN W272 NY) ian) "238 son 4) oan 244 Καὶ S. qd. Τὴ ray? ‘2that thy seed shall be a stranger in a land that és not theirs, and shall serve them; and they shall afflict them four hundred years; ‘4And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. The original records this Quotation as addressed to Abraham, hence ἬΝ “thy seed”, but in Acts it is given as what was said, with- out reference to him as the hearer, hence τὸ σπέρμα αὐτοῦ “his seed.” The differences of rendering are the following. The Heb. says on? Ny ΥΊΝΞ “in a land not to them”, which the LXX. renders by 16" Acts VII. 26—28. {Table E.III.r.2,a.0, 244 οὐκ ἰδέᾳ “not their own”, whilst in Acts it is @Adoroégy “another’s”, or belonging to another; all expressing the same thought in diverse forms. Next, the original has OMN 3p) O2y) “and they (i. 6. the Israelites) shall serve them (i. e. the Eg gyptians, for they are the people of this strange land), and they (i. e. the Egyptians) shall afflict them (i. e. the Israelites)”, where the subject and object have been changed. But in the versions the same order has been continued throughout, and hence a different kind of verb has to be used in one of the ex- pressions. In Acts the rendering is: zat δουλώσουσιν αὐτὸ χαὶ κακώ- covow “and they (i. 6. the Egyptians) shall make it serve and do evil to (it)”, “shall reduce it to servitude and oppress (it)”, from which the LXX. differs by reading αὐτοὺς “them”, as in the original. It, however, has an additional clause to both the Heb. and Acts in καὶ ταπεινώσουσιν αὐτοὺς “and shall humble them.” (Ci) “and also” is only given by xat or δὲ “and” or “but”. After κρινῶ ἐγὼ “1 will judge”, in Acts is added εἶπεν ὁ ϑεὸς “said GOD”, which would not appear in the original, and yet is not incorrectly inserted, since he is reporting what “GOD said’ to Abraham. The Heb. ends with on W272 NE? J2777N) “and afterwards they shall come out with much (here, moveable property), to which the LXX. adds ὧδε “hither”, an addition which is adopted in Acts, but changed into ἐν τῷ τόπῳ τούτῳ “in this place”, only, while omitting all mention of their then condition mete ἀποσκευῆς πολλῆς, there is stated the purpose for which they were to come, καὶ λατρεύσουσέν mor “and they shall worship me”, an expression not occurring in the original passage, but found in Exod. III. 12, whence it may have been drawn and added. And that the ode “hither? = ἐν τῷ τόπῳ τούτῳ “in this place” does not exceed the original, may be learned from Gen, XY. 16 substance”, “they shall come hither again”, =U. (4) Acts VII. 26—28. Exod, 11. 13—14. Exod. 11. 13—14, sy TIT WOOP] NM TIN) DSS Or72y Dw sy Tan nad yw ἐξελθὼν δὲ TH ἡμέρᾳ τῇ δευτέρᾳ ὁρᾷ δύο ἄνδρας Ἑβραίους διαπληκτιζομέ- vous, καὶ λέγει τῷ ἀδικοῦντι 2015 FEE Fre [τῇ re ἐπιούσῃ ἡμέρᾳ ὥφϑη αὐτοῖς μαχομένοις, καὶ συνήλασεν αὐτοὺς εἰς εἰρήνην εἰπών] “Avdges, ἀδελφοί ἐστε: ἵνα τί ἀδι- κεῖτε ἀλλήλους; | 276 δὲ ἀδι- χῶν τὸν τιλησίον ἀπώσατο αὐτὸν εἰπιών] Tis σε κατέ- στησεν ἄρχοντα καὶ δικασ- τὴν ἐφ᾽ ἡμῶν; λεῖν μὲ σὺ ϑέλεις Ov τρύπον ἀνεῖλες ἐχϑὲς τὸν Alyin- TLOV; 26. ἐστε cCABC (Ὁ τε ποι- εἰτε ανδρες αδελφοι iva Te adexertac εἰς [om] αλλη- 1, ἃ “ἢ “Vve> Ἵ Διὰ τί σὺ τύπτεις τὸν πλη- σίον; "ὃ δὲ εἶπε Τίς σε κατέσιησεν ἄρχογια καὶ δικαστὴν ἐφ᾽ ἡμῶν; μὴ ἀνε- λεῖν μὲ σὺ ϑέλεις ὅν τρό- nov ἀνεῖλες χϑὲς τὸν Al- γύπτιον; 13. Ale X. MS. om ov. 14. ἐφ᾽ ἡμῶν -. . Ald. and Compl. Edd. ἐφ᾽ ἡμᾶς | tov “WY WN? NW Ὁ τῸΝΝ ὩΣ Dn) 2 OY 1") nan WIND ἼΩΝ nes”) SDT DN - 4) "οὖ 85. r) ene 81 Κὶ, Table E.1II.r.2.a,0.] λους) E al mu vg sah arm syr Chr Promiss ...¢ (Gb) add aweeg cH al pl SyrP (cop al transp) Thph Oee. 27. D εὐπας] zoe... E cop al ἡ | yum (Gb‘) cABCH «180 fere Thph! (et text οἱ comm) «νος ἡμὰς CDE al pm Chr al. 28. εγϑὲς cBCD al...c χϑες cAEH al ρον. [25And the next day he shewed himself unto them as they strove, and would have set them at one again, saying,| Sirs, ye are brethren; why do ye wrong one to another? [27But he that did his neighbour wrong thrust him away, saying,}] Who made thee a ruler and a judge overus? 2SWilt thou kill me, as thou diddest the Egyptian yesterday? Acts VIL. 26—28. Avy. χϑες in Alex, MS. for χϑες τον Avy. 13And having gone out the second day, he sees two Hebrew men fighting, and he says to the injurer, Wherefore smitest thou thy neighbour? ‘And he said, Who made thee a ruler and a judge over us? Wilt thou slay me as thou yesterday slewest the Egyptian? 13And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow? '4And he said, Who made thee a *prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? * @ Heb. a man, a prince. Of this Citation the last part, in vers. 27—28, containing that with which Moses was reproached, agrees with the LXX., both differing slightly in expression from the original, which runs “who hath set (i. e. appointed) thee for a. man (who is to act as) a prince (or chief) and a judge over us? Whether for killing (2. e. with intent to kill) me (art) thou saying (in thyself i. e. thinking, see 1 Sam. X. 4; 2 Sam. XXI. 16; 1 Kings V. 5; so that it means, Whether art thou purposing or wishing to kill me), as that thou killedst the Egyptian?” They omit wry “for a man”. They render by: μὴ ὠνελὲεῖν μὲ od ϑέλεις: “Art thou not wishing to take me off,’ the last question, which is just the meaning of the Hebrew expression, as shown above: and to the last clause add ἐχϑὲς “yesterday”, as specifying the time of the deed; and so in the Syr. Vers. But it appears to me that there is one peculiarity of the Heb. which they do not fully express. The WS3 not only states the manner, whether of thinking or of killing, (and the latter chiefly the Quotation conveys), but also upbraidingly informs Moses that the murder on the previous day was known. It is as if he had said: “Dost thou wish to kill me, as he wished, who killed the Egyptian, and as he who killed the Egyptian, killed him, and that is thou.” Whilst the speaker might wish to tell Moses of his previous murder, yet, doubtless, the uppermost thought in his mind would be his own, and not so much by whom as how it would be done, and that is the main idea presented in the Quotation. Both represent the words as spoken by “him who was injuring his neighbour’; and, who, besides speaking, ἀπώσατο αὐτὸν “pushed him oft,” as. the New Test. adds. 246 Rom. IX. 33. [Table E.III.r.2.a.0. If verse 26 be reckoned as cited, it may be compared with the original as follows: The Heb. begins with: “And he went out on the second day, and behold two of the men, Hebrews, striving”, which in Acts is given succinctly by τῇ te ἐπιούσῃ ἡμέρᾳ ὥφϑη αὐτοῖς μαχομένοις: “And on the following day he appeared to them fighting”, omitting “Hebrews”, while it is added zai συνήλασεν αὐτούς εἰς εἰρήνην: “and he exhorted them to peace”, a clause introductory to and pointing out the aim of his address. In the original it is then recorded ΝΠ dn mao ywrd ἼΩΝ “and he said to the evil-doer, Wherefore smitest thou thy neighbour?” but in Acts we read that he said: “Avdoec, ἀδελφοί ἐστε ἵνα τέ ἀδικεῖτε ἀλλήλους; “Men! ye are brethren: Wherefore injure ye one another?” In the: “Men! ye are brethren”, we see the use made of “Hebrews”. It would appear from the original that the address was to one of them only, but from Acts, to both; and therein they may be said to contradict one another. But is that really the case. When Moses came to them, he would not at first know which was in the wrong, and seeing them striving, might infer that the one had done what the other considered a wrong, for which he was inflicting punishment, which probably was resisted. Wishing to reconcile them, he would address them, as in Acts: avdpes, ἁδελφοι eore “Men! ye are brethren”; and could add iva τέ ἀδικεῖτε ἀλλήλους “Wherefore injure ye one another”, which could be responded to by both—by the one who was then suffering punishment, and by the other who thought that a wrong had been done him. It afterwards turned out, however, as in Acts also we are immediately informed, that one only was the evil-doer, so that, as the words were applicable to him only, it could be properly recorded as in the Heb. We see, then, that in Acts it is written as it would naturally happen, while the original, keeping especially in view the reply, records it against him to whom alone they could be spoken with suitableness: and thus the apparent contradiction is removed. The original does not say that he did not speak to the other, which would doubtless have contradicted the statement in Acts. It only mentions the one whom the address suited, (although, as we learn from Acts, they were both accosted in the same way), as the other needed not to have been so spoken to. In Acts Moses is pre- sented with his first observations, while Moses records of himself, with his after experience. (5) Rom. IX. 33, Is. VIII. 14. Is, VIII. 14. [**xatas γέγραπται} καὶ οὐχ ὡς λίϑου προσ- —dyyiryy ΠΝ δ ape aN Ἰδοὺ τίϑημι ἐν Σιὼν λίϑον κόμματι συναντήσεσϑε, οὐδὲ a err προσκύμματος καὶ πέτραν ὡς πέτρας πτώματι. σκανδάλου, καὶ 6 πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυν- ϑήσεται. ᾿ Table E.IILr.2.a.0.] o zvotevoy CABDEFG 47, it syr cop aecth go Or Dam - Aug Ambrst Ruf Bed... ¢ (Gb) praem σας cK Lal pler vg syrP arr sl Chr Thdor hop Thdrt (addit idem in LXX.) Thph Oee Hier Sedul (ef ad X.11.)| DEFG ov μη καταιο- χυνϑη. [As it is written, ] Behold, I lay in Sion a stumbling- stone, and rock of offence: and whosoever believeth on him shall not be *ashamed. *@ Or, confounded. Rom. IX. 33. Is. XXVIIH. 16. . ᾿Ιδοὺ ἐγὼ ἐμβάλλω εἰς τὰ ϑεμέλια Σιὼν λίϑον πολυτελὴ ἐχλεχτὸν ἀκρο- γωνιαῖον ἔντιμον, εἰς τὰ ϑὲ- μέλια αὐτῆς, καὶ ὃ πιστεύων οὐ μὴ καταισχυνϑῆ. 14, συναντηο. αὐτῳ Mar. MS.— tyoao Ice αὐτῷ Alex. MS. 16. enBodo Alex. B. Mar. MSS. Ald. et Compl. Edd. | avtys Ald. Ed. αὐτῶν | πεο- tevoy Alex. MS. add ev αὐτῷ B. MS. Ald. et Compl. Edd. Ee αὑτῷ) VIII. 14. and ye shall not come together against Him as against the ob- struction of a stone, nor as against the falling of a rock, XXVIII. 16. Behold I lay, for the foundations of Sion, a costly stone, chosen, chief-corner, precious, for her foundations: and he that believeth shall not be ashamed. 247 15. XXVIII. 16. yay’) Pes’) 7D ΣΝ ΡΝ nip") m2 ἢ j=8 x poet Ty") Tow wirm?®) = 4 OR SOOM east te 96 K. i) = 25. 107 K. k) = 474K. ‘sy 403. 616 K. 1) = 129 Καὶ jnxa 403 K. m) nb 155 K. ἸΒ9 23 K. Dele Olas Aelia 2:9: 431]. 471. 603 Κα, πρὶ 206K. o) wim f. 530 Κι. VIII. 14. but for a stone of stumbling and for a rock of offence. XXVIII. 16. Behold, I lay in Zion for a founda- tion a stone, a tried stone, a precious corner-slone, a sure foundation: he that believeth shall not make haste. This Quotation begins, like the original in Is. XXVIII. 16 0337 P82 ἼΘ᾽, with Idov τεϑήμε ἐν Sov “Behold I lay in Sion”. Instead, however, of giving to the stone the laudatory epithets there applied to it, and of pointing out its use as there stated, Paul has had re- course to Is. VIII 14, where reading > wr sys) Ad 2 and for a rock of offence” : he has thence borrowed stone of stumbling his λέϑον προσκόμματος καὶ πέτραν σκανδάλου. the present is one of those compound passages, portion of one passage inserted into another — a thing missible whenever, and inasmuch as, they both refer to The apostle then continues with the original passage; subject. TaN?) “and for a It is thus seen that which contain a quite per- the same but for WT) xb P22 “he that believeth shall not make haste”, he writes ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνϑήσεται “he that believeth on him shall not be ashamed”, wherein he agrees mostly with the Sept. which has, ὁ πιστεύων οὐ μὴ καταισχυνϑῃ “he that believeth shall by no means be ashamed”, adding ἐπ᾿ αὐτῷ to show the object of belief. On this difference between the original WT and the apostle’s χαταισχυνϑησεέταε Dr. Davidson thus observes (in Sac. Herm. p. 459). “There is one word in the Hebrew, which is supposed to have been different at the time the Septuagint Version was made, viz. WD rendered by χαταισχυνϑῃ to be ashamed. According to some, it was once UD from W\2 to be ashamed. This conjecture is utterly ground- 248 less. into which it has been rendered. Arab. Heb. VII. 8—12. {Table E.IILr.2.a.0. The present Hebrew word bears the same sense as the one Primarily U7 signifies 10 hasten Use ὦ fly with trepidation, The meaning of the passage is “he that dwelleth in Christ shall be so confident of security as not to be ashamed of the foundation on which he has built, nor to fly to another. In the time of need, neither shame, nor fear as to the stability of his hope, shall take possession of his mind.” The sense of both words is substantially the same.” Heb. VIII. 8—12. [λέγει ᾿Ιδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον ᾿Ισραὴλ καὶ él τὸν οἶκον ᾿Ιούδα διαϑήκην καινήν, ϑοὺ κατὰ τὴν διαϑήκην ἣν ἐποί- on τοῖς πατράσιν αὐτῶν “ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς «Αἰγύπτου, ὅτι αὐτοι οὐκ ἐνέμειναν ἐν τῇ διαϑήκῃ μου, κἀγὼ ἠμέ- λησα αὐτῶν, λέγει κύριος. 106te αὕτη ἡ διαϑήκῃ ἥν διαϑήσομαι τῷ οἴκῳ ᾽1σ- ραὴλ μετὰ τὰς ἡμέρας ἐκ- elvas, λέγει κύριος, διδοὺς γόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας av- τῶν ἐπιγράψω αὐτούς, καὶ ἔσομαι αὐτοῖς εἰς ϑεὸν καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. 11καὶ οὐ μὴ διδάξωσιν ἕκασ- τος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων vO τὸν κύριον, ὅτι πάντες εἰδήσουσίν μὲ ἀπὸ μικροῦ αὐτῶν ἕως με- 1ότε ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ : poe γάλου αὐτῶν. « - > ~ ἁμαρτιῶν αὐτῶν μὴ μνησϑῶ ἔτι. 8. D* om ez sec. 9. ἐποίησα... al pauc pp m δεεϑεέμην | B 34. ev ἡμερ- ats | γης.. DE τῆς. 10. διωθηκὴ cBKL al ut vdir omn it vg cop al ut vdtr omn pp mu... Ln add [μοῦ] cADE | B ἐπε , neg deer (- -δίαν K al Clem; in corde vg Bed; 31 -διαις) εαυτῶν yeayo. Jer. XXXVIII. 31—34, 3'2ov ἡμέραι ἔρχονται, φησὶ κύριος, καὶ διαϑήσο- μαε τῷ οἴκῳ ᾿Ισραὴλ καὶ τῷ » ? . ΄ , οἴκῳ Ἰούδα δια ϑήκην καινήν, 32 > ' ‘ , o οὐ κατὰ τὴν διαϑήκην ἥν διεϑέμην τοῖς πατράσι» w= τῶν, ἐν ἡμέρᾳ ἐπιλαβομέ » δ» Ii Q% t μ ψ' - " > ~ γου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Serer «“ > > «Αἰγύπτου, ote αὐτοὶ οὔκ ἐνέμειναν ἐν τῇ διαϑήκῃ μου, καὶ ἐγὼ ἠμέλησα av- - «“ « τῶν, φησὶ κύριος. “ὅτε αὕ- τη ἡ διαϑήκη μου ἥν διαϑή- ἣν » 2 ’ " σομαι τῷ οἴκῳ Iogand Μετὰ τὰς ἡμέρας ἐκείνας, φησὲ κύριος, διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν γρά- wa αὐτούς, καὶ ἔσομιι αὐ- τοῖς εἰς ϑεὸν καὶ αὐτοὶ &o- ονταί μοι εἰς λαόν. 'καὶ 3 ‘ ὃ ° ἐπὶ a ov μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκασ- , > ‘ > - τος τὸν ἀδελφὸν αὐτοῦ λέ- yor Τνῶϑι τὸν κύριον. ὅτι navies εἰδήσουσί μὲ ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνη- σϑῶ ἔτι. 31. poe... λέγει Alex. PA MSS. Compl. Ed, | dea. . συντελέσω 11. | τῷ οἵκ. ... ὅτε τον ocxov 41. PA* om καένην. 42, διε... «ἐποίησα Compl. Ed. | τοις mare. αυτ.... PA τ. πατρ. πὕὉμῶν ἐπιλαβ. μου .. Compl. Ed, ev ἡ ἐπελαβο- μὴν | καε ἐγω... tay MS. xayo | pyot.., λέγει 41. Jer, XXXI. 31—34, “DN ORDO 737°? man ὮΝ ΠῚ nim nw m2") “ny) bye nov)? mw “Ἢ m2 ὯΝ NID ποὺς a m722 => pin ΟΞ onioy ony Ὁ YIND ΟΝ, “AS MDD Ten Da Y2") INI 172 Ὁ) ANT bade nib} 02°) “FN nosy WE man on an iN “ΕΣ mp3‘) myn DN? ἘΠῚ by) ὈΞῚΡ 3) ‘EHS om vehi ἡ TEEN D2 boy non") “oorind =yy') 9 sah by! spy) “PN vin) ν ΠΡῸΣ WIN nvm v7 Sond yO MIN YP O? byak) 3 ὈΡΥ ΠΣ ep? nboy 9 mim-oNy!) xo onxend Οὐ Ἐπ» ΡΣ x) = 115Κ. y) x 150K, z)'t's = 150 Καὶ, a) = 30. 141 Κα. Ὁ) nna 84K. c) = 149 K, d)= 72 Κ᾿ .e) ma 158 K. 737. 579 f. a p. R. f) 'my 150. 155. 158. 201. 206. 210, 307, 309.313. 392. 452. 560. 575. 589; 91. 295,404 a p. 30. 612. 632 ex, cK, 305, 440,596, 737; 20.409 a p.R. Table E.IIL.r.2.a.0.] 14. D**E Ομ δ ap Mt. διδαξουσιν πολιτὴν ὁ unc omn al longe pl vv m Ομ Thdrt Dam Aug ...¢ (=Gb Sz) mdnovoy ὁ min mu vg syrP mg al Chr al | D*E 46 it om αὐτου sec (Π) " anlea exutov) αὐτῶν pr cD**L al ut vdtr longe pl cop syr utr al..Gb00 Ln om cABD*K al5 vv m. 12. KL al cdeos | καὲ τῶν avonewy αὐτῶν CADEKL al pler ἃ e syr al mu Thdrt Dam al... 19. om cB 17. 23. vg cop al Prim Bed. [She saith,] Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: ‘Not ac- cording to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. 10For this és the covenant that I will make with the house of Israel after those days, saith the Lord; I will *put my laws into their mind, and write them tin their hearts: and I will be to them a GOD, and they shall be to me a people: 1!And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. 12For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. ἘΦ] Gr. give. t+ 4 Or, upon. Heb. VIII. 8—12. 33. dead. wou... OM μου Alex. FA MSS, al m pp aliq διδους δωοω ... Om δώσω Alex. MS. et Compl. Ed. ] γομους ... FA* νομὸν} FA* καρδεαν pro decevoray | x. ε. xaod. avt. yoaww (Compl. Ed επιγρ.) αὐτους Alex. MS, π. ἐπιγρ. HUT. EMU TAS καρδίας (FA ee καρδεαν) avr. | Ax FA add xa oyomae avtove. 34, πολ. B et FA... aded- gov Alex. MS. al pm pp m | adelgoyv ... πλησίον Alex. MS. | wexo. αὐτῶν BFA al... om αὖτ. Alex. MS, al pp πὶ Compl. Ed. | emg... FA καὶ enc | ote... Aeyee κυρίος, ote Compl. Ed | αμαρτ. avt.... al pauc add καὶ τῶν ανομέων αὐτῶν 49. 90. 3!Behold, the days come, saith the Lord, *when I will make a new covenant with the house of Israel, and with the house of Juda: 32not according to the covenant which I made with their fathers in the day twhen I took them by the hand to lead them out of the land of Egypt, for they continued not in my covenant, and I dis- regarded them, saith the Lord. 33¥For this 7s my covenant that I will make with the house of Israel; After those days, saith the Lord, I will tsurely put my laws into their mind, and write them on their hearts, and I will be to them a GOD, and they shall be to me a people. 34And they shall not at all teach every man his fellow - citizen, and every man his brother, saying, Know the Lord; for all shall know me, from the least of them to the great- est of them; for I will be merciful to their unright- eousnesses, and their sins will I remember no more. * Gr. and. + Gr. of me taking hold of their hand. = Gr. giving I will give. 249 g) onda 82. 99. 172. 225. 246. 375K. h) onxi > won 96 K. yr 220K SE by obs ple Rk. 1) '» 19 == 253 K, 31Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32Not according to the covenant that I made with their fathers in the day that 1 took them by the hand to bring them out of the land of Egypt; which my covenant they brake, *although I was an hus- band unto them, saith the LORD: 3*But this shad/ be the covenant that I will make with the house of Israel: After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their GOD, and they shall be my people. 34And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD, for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. * @ Or, should I have continued an husband unto them? 250 Heb. VIII. 8—12. [Table E.III.r.2.a.0. This long citation is evidently from the Sept., from which it varies by a few unimportant deviations, wherein synonymous terms are substituted for those there found. They are as follow: λέγεε for φησὶ; συντελέσω ἐπὶ tov oixoy for διαϑήσομαι τῷ οἴκῳ; ἐποέησα for διεϑέμην; ἐπιγράψιω ἴον the simple γράψω. It also omits mov after διαϑήκῃ in ver. 10; and δώσω after διδοὺς. Let us now compare them with the original. The proper word to denote covenant, compact, viz. ovyInzxy is never used in either the Sept. or New Test. to denote the covenant which GOD makes with men; another word viz. δια ϑηκη being carefully employed. The writers of the New Test. evidently derived its use from the Sept., but, why the authors of that version employed it as denoting a mill, rather than the proper word, denoting a compact, is unknown. It has been sup- posed by some, and the conjecture is not wholly improbable, that it was, because they were unwilling to represent GOD as making a com- pact or agreement with men, but chose rather to represent him as making a mere arrangement or ordering of things. And there has been suggested as possible an additional reason, why it so uniformly occurs in the New Test., viz. that the writers of the New Test. never meant to represent the transactions between GOD and men as a com- pact or agreement properly so called. They have studiously avoided it, and their uniform practice in making this nice distinction between the two words, may show the real sense in which the Heb. word m2 rendered covenant, is used in the Old Test. The word δια ϑηκη, which they employ, never means a compact or agreement as between equals. It remotely and secondarily means, a mill or testament; and hence our name “New Testament”, διαϑηκὴ xawy. But this is not the sense in which it is used in the Bible, for GOD has never made a will, in the sense of a testamentary disposition of what belongs to him. We are referred, therefore, in order to arrive at the true scrip- ture view of the whole matter, to the original meaning of the word, which, being derived from the verb δεατείγημι, meaning, to place apart, set in order; and then, to make over, appoint, make an arrangement with; will denote a disposition, arrangement, plan; and, then, that which is ordered, i.e. a law, precept, promise ὅθ. Hence it means, properly, the disposition or arrangement, which GOD made with men in regard to salvation; the system of statutes, laws, direc- tions, and promises, by which men are to become subject to Him, and be saved. And the same meaning is believed to be properly attachable to M2; at least, from the uniform rendering of it by διαϑηκη, it would seem that, in the apprehension of the authors of the Sept. and of the writers of the New Test., the latter, in its original and proper signification, fairly conveyed the sense of the former, and that the word συνϑηκη, denoting compact or agreement, would not express it; thereby implying that M2 means not συνϑηκη, but δια- Table Ε.111...2.8.0.] Heb. VIII, 8—12. 251 ϑηκή, or that M2 in Heb. and διαϑήηκη in Greek are applied to the same thing. 13, which the Sept. renders by deadtyoouce “I will set apart, put in order, arrange, appoint”, Paul makes mean συντελέσω “I will bring to an end, finish, execute.” But they really signify the same thing, as one executes what he has appoinfed, and one appoints for the purpose of executing. And the original meaning of %713, viz. “I will cut” either “out”, 1. e. prepare, or “off” i.e. finish, corresponds with either; although the “cutting” undoubtedly referred to sacrificing an animal to ratify the arrangement, in Heb. 172, commonly called “covenant”, between man and his Maker. See Gen. XV. 9, 18; Exod. XXIV. 6 seq. When the same word ᾿Ξ again occurs, the Sept. gives another form of the same verb, viz. διεύδεμην, but Paul writes ἐποίησα “I made or effected”, still presenting, however, the same idea, with the additional one of the plan’s adoption, as was the case. The first part of ver. 9 (in orig. ver. 32) states that the new co- venant was to differ from the old, and the last part gives the reason for this difference, viz. ὅτε αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαϑήκῃ μου “because they did not remain in (or abide by) my covenant.” χαἀγὼ qucyou αὐτῶν, λέγξε κύριος “and I neglected them, saith the Lord”, followed from the preceding as the necessary consequence. In this last part, however, it is said to differ from the original. According to the translation in the Authorized Version, viz., “which my covenant they brake, although I was an husband unto them”, it would appear that a contrast was intended to be presented between their violation of the covenant, and GOD’s husbanding over them, as also that their violation was stated simply as a fact, and irrespective of the making of the new covenant. Now, although the text can, no doubt, bear this interpretation, yet as it clashes with the New Test. Quotation, we must examine into its correctness, which, we shall find, may be questioned. The 1U/N beginning the first clause, may seem to give to 2 a relative signification, viz.“which covenant of mine”; but it can also be regarded as a causal relative conjunction, meaning “because that”, and as assigning a reason for the previous statement, which may be considered a question, and it as the answer, (comp. 1 Sam. XV. 19); and so the Sept. and New Test. view it, rendering it by ὕτε. See Ges. Heb. Lex. 5. v. B. 3. The verb 57 “they brake” is not in- correctly rendered by οὐχ ἐνέμειναν ὃν “they did not remain in”, equivalent to “did not keep”, i. e. “they broke”. The main variation, however, is presented in the last clause of this verse D2 ‘M72 ἽΝ). Paul, quoting from the Sept., reads κάγω ἠμέλησα αὐτῶν “and 1 neglected (or disregarded) them.” Now, the verb Ὁ. means (1) τὸ be lord or master over any thing, Is. XXVI. 13. Hence (2) to become the husband of any one, to marry a wife, Deut. XXI. 13; XXIV. 1: (3) with 2 prob. to disdain, reject. Jer. I. 14 ... DISw Oo sy 252 Heb. VIII. 8—12. [Table E.III.r.2.a.0. ane) Moya DIN 5 “turn ye, O rebellious children... for I have rejected you.” And it is very probable, that this is the meaning here, for it is not only adopted by the Sept., but by the Syr. So also Abul- walid, Joseph Kimchi and Rabbi Tanchum understood it. See Pococke ad Port. Mosis, p. 5—10, and comp. Arab. ier seq. \ to despise, reject. All that may be necessary to observe here is that it cannot be demonstrated that the apostle has not given the true sense of the prophet. But the probability is, that the Septuagint translators would give the meaning, which was commonly understood to be correct, and there is still more probability that the Syriac translators would adopt the true sense, for (1) the Syriac and Hebrew languages strongly resemble each other, and (2) the Old Syriac Version—the Peschito — is incomparably a better translation than the Septuagint. Moreover, that such is the correct rendering of the clause in Jeremialr is now admitted by the best interpreters, among others, by Gesenius and Stuart. The former says in the Heb. Lex. 8. v. (3). “In ο. 31 the common signif. might perhaps be adopted, q. d. although I (238) was their Lord. But this sense is not so easy; and besides, the signif. of disdaining is not foreign from the primary meaning of the verb. In Arabic there are also other verbs, in which the signif. of subduing, being high, having dominion, is transferred also to that of looking down upon, despising, contemning, as 0» 9] to subdue, seq. Ὁ to despise; (4 V, to be high; Conj. I, to look down upon, to con- temn.” On this Lee in Heb. Lex. App. C. remarks: “Gesenius prefers, here, Be weary of, reject, (“fastidivit, rejecit”, with Syr., Rab. Jonah, Pococke, Porta Mosis p. 5—10, LXX. ἠμέλησα αὐτῶν, Arab. big with WG fasti- divit.) The places, however, appear to me incapable of such sense.” And a similar opinion Dr. Davidson expresses in his Introd. to Old Test. p. 167: ‘Joseph Kamchi and others after him explain the Hebrew by the Arabic, “and I rejected them”, a sense which is expressed in a mild form by the ἠμέλησα of the LXX. But this can hardly be sustained. The most natural interpretation is, “I ruled over them”. This is favoured by the LXX., in Jer. III. 13, where the phrase also occurs. In the present instance, those translators, by using ἠμέλησα, missed the true sense.” This would seem to be his matured opinion; for in his Sac. Herm. pp. 436—7, he had written: “In our received version, the Hebrew is translated, “and I was an husband unto them”, but the correctness of this may be questioned. In the Arabic language, «Ὁ hag signifies, to despise or reject; which translation the Syriac interpreter, as also Abul Walid, Joseph Kimchi, Pococke, and others adopt. The ἡμέλησα of the Seventy is a mild form of ex- pressing the same thing.” And at that time, as he leaves one to con- clude, he did not seem to think the Sept. had missed the true sense, Table E.III.r.2.a.0. | Luke 1. 17, 253 when it translated O23 ΡΞ by ἠμέλησα αὐτῶν. There appears, then, to be no reason for supposing the Hebrew to be corrupt, as Mede, Capellus and others have imagined, when they thought that the Hebrew was once my. In the remaining verses they may be said hardly to differ. Like the Heb. the New Test. has not mov after διαϑηκη, as in the Sept. ‘MMI “I will give” is rendered in the Sept. by dcdovg dwow, “giving I will give”, i. 6. “I will surely give”, and in the New Test. by δέδοὺυς “siving”’. They all present the same idea. Wy “his neighbour” in ver. 34, is given in the Sept. by τὸν πολέτην αὐτοῦ, which Tischen- dorf admits into his text, as being supported by the best authorities, a reading adopted by Griesbach, Tittman, Rosenmiiller, Knapp, Stuart, in preference to the other reading πληήσέον. Now, as the Heb. yr would be readily translated by adjovoy “neighbour”, it is easier to account for the appearance of that word in the version than of πολι- τὴν, and hence the latter may be regarded as the true reading, more especially as its meaning: “citizen, fellow citizen” is not far from that of ¥7. While the Sept. and New Test. read πάντες “all”, (at the end of ver. 11), the Heb. gives OD “all of them”. Had ver. 11 ended with Aeyee χύυρίος “saith the Lord”, it would have followed the Heb., where the expression is found, ΠῚ ΠῚ ON}. Luke I. 17. καὶ αὐτὸς προελεύσεταιε ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἡλίου, ἐπιστέ- woe καρδίας πατέρων ἐπὶ τέχνα καὶ ἀπειϑεῖς ἐν φρονή- σει δικαίων, δτοιμάσαι κυρίῳ λαὸν κατεσκευασμένον. CLV ἃ] προσελευσεταε... Ε ap Wtst πορεύσεται, al 7907109. | ἡλίου (LMUL al τὰ 7). KA al pl 9/4. EK al m -tov ΜΟΥ ΓΖ al pl -co¥ ...¢ ἡλίου) B ἡλεια, L Flee | AK al Tit tw κυρεω. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the chil- dren, and the disobedient *to the wisdom of the just; to make ready a people prepared for the Lord. ἘΦ ΟΥ̓ ΠΟΥ͂. () Mal, III. 1. καὶ ἐπιβλέψεται ὁδὸν πρὸ προςώπου μου -- — ΤΥ. 4—5. καὶ ἐδοὺ ἐγὼ ἀποστελῶ ς ~ 2 , , ὑμῖν Ἡλίαν tov Θεσβί- τὴν ... OS ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν 1 , “pare ΄ ᾿ καὶ καρδίαν ἀνϑρώπου πιρὸς ι > ~ τὸν πλησίον αὐτοῦ, Ill. 1. ὅστες ἑτοιμάσει odor, Compl. Ed. 4. αποστελλω Alex. MS. Compl. Ed. e&az. | Θεσβ. Compl. Ed. προφητην. Ὁ. καρδέας πατέρων Arm, Eucholog, ΤῊ 1... and.he shall survey the way before my face™. .. IV. 4. 5. And behold, I will send you Elijah the Tishbite... who shall turn again the heart of the father to the son, and the heart of a man to his neighbour, Mal. III. 1. BB) TTT MN) a Nl 9. c2> mow ya man)” ἘΠ ΞΕ eos) ms “by ὈῸΝ 50 Dyn! = D2 25) ou ον DANAN") 6) 735) 95 612 2K. G)) tac: = 245 Καὶ. πὶ 253K. f) ons 1 256130 f.0K.. gh) chee A. 30, 72, 82. 141. 150. 154. 155, 178.224. 269 K. TTT: te... and heyshall prepare the way before me. III. 23. Behold, I will send you Elijah the pro- phet. .. 24. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, ... 954 Luke I. 17. [Table E.III.r.2.a.0. These words in Luke I. 17 evidently respect the prophecies in Malachi, that refer to the forerunner of the Messiah, though they cannot be regarded as containing a Quotation, having no introductory formula to show such an intention. They form part of what the - angel Gabriel said to Zecharias anent the child, whom he and his wife Elisabeth were to have. Yet no question need be started as to how Gabriel could know Malachi’s prophecies. We find Satan, dur- ing the temptation of our Lord, quoting Holy Writ (see Matt. IV. 6); and if an angel, who had so important tidings to communicate, needed to know Old Testament prophecies, so as to show that their fulfilment was on the eve of taking place, GOD would doubtless in- form him. And we are told by Peter that the angels feel interested in those matters which concern the redemption of man. See 1 Pet. I. 10—12. “Which things the angels desire to look into”, is read at the close of ver. 12, while ver. 10 tells of the prophets enquiring and searching diligently concerning salvation, as connected with the sufferings of Christ and the following glory. Why, then, might not Gabriel haye known thereof, more especially as GOD here sends him to foretell the birth of Messiah’s forerunner, whom Malachi spake of? The first clause καὶ αὐτὸς moosheboetae ἐνώπιον αὐτοῦ; “and he shall go before him”, (viz. χυρέου τοῦ ϑεοῦ αὐτῶν “the Lord their GOD”, as is seen from the end of ver. 16), evidently refers to Mal. III. 1. “Behold me sending my messenger, and he shall prepare a way before me... saith the Lord of hosts.” | The next part of that clause ἐν πνεύματε καὶ δυνάμεε Ἠλέου: “in the spirit and power of Elias”, interprets Mal. IIL. 23. “Behold, I (am) sending to you Elijah the prophet”. It was not Elijah himself that was to come, but one “in Elijah’s spirit and power”, for our Saviour so interprets, as is read in Matt. XI. 7—14. When two of John’s disciples, whom he had sent to Jesus with the inquiry: “Art thou he that should come, or do we look for another?’ (ver. 3), had departed, “Jesus said unto the multitudes concerning John’ (ver. 7), “This is he, of whom it is written, Behold I send my messenger be- fore thy face, which shall prepare thy way before thee” (ver. 10), wherein he declares that John the Baptist, so called, is the person foretold by Malachi in these words; moreover, he adds: “And if ‘ye will receive i/, this is Elias, which was for to come” (ver. 14), thus applying to the same John, Malachi’s prophecy in ch. HI. 23. A similar explanation is given in Matt. XVII. 10—13, where we are told that “the disciples understood that he spake to them of John the Baptist” (ver. 13) when he said unto them “that Elias is come already” (ver. 12), as explanatory of the Scribes’ statement, which was a deduction from Malachi’s prophecy “that Elias must first come” (ver. 10), which Jesus says is quite true (ver. 11). The middle clause ἐπεστρέψαι x. τ. 4. “to turn &e.” is clearly i eel Table E.IIL.r.2.a.0.] Luke I. 17. 255 referable to the last verse of Malachi, only changing the definite ΞΔ ΠῚ “and he shall turn”, into the infinitive ἐπεστρέψαε “to turn” — the predictive being altered into the purpose. The counterpart 032 2) OniaN- by καὶ καρδιῶν texvav ἐπὶ meteoas αὐτῶν, “and the heart of children to their fathers” is left out, and there is found instead xa ἀπειϑεῖς ἐν φρονήσεε διεαέων “and disobedient to prudence of the just”, i.e. to bring back the impious to a manner of thinking worthy of pious men.” The last clause is étomudoase χυρέῳ λαὸν κατεσκευασμένον: “to pre- pare (rather, to collect) for the Lord, i. e. the Messiah, a people well- prepared”, viz. to receive him; and has respect to Mal. III. 1, and Is. XL. 3—5, without being quoted from either. 256 Luke 111. 4—6. [᾿ὡς γέγραπται ἐν βίβλῳ λόγων Ἡσαΐου τοῦ προφή- τοῦ] Φωνὴ βοῶντος ἐν τῇ οἵ» « , ‘ «gt ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐϑείας ποιεῖτϑ τὰς τρίβους αὐτοῦ; gays ~ » ‘ * may ὅρος καὶ βουνὸς τα- πεινωϑήσεται, καὶ ἔσται τὰ σχολιὰ εἰς εὐθείας καὶ πᾶσα φά- πληρωϑήσεται καὶ ε ~ > c 1 5 aé τραχεῖαι εἰς ὁδοὺς λείας" ὑχαὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ ϑεοῦ. 4. A αἱ δὸ pl τοῦ zvecor | αὐτου... D5" vywwr syr per qHov. ) 5, AHL*X alpm gage | ev- ϑειας CBD al vg it Ir (sed e f Ir ms in directum) Or? diserte (avte evizov Exo ev- Geav [LXX] πληϑυντεχον evierac) ..¢ ευὐϑείαν cCACFG HKLMSUVXI-AA al pl cop syr. 6. τ. [4As it is written in the book of the words of Esaias the prophet, saying,| The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. ‘Every valley shall be filled, and every mountain and_ hill shall be brought low; and Deov...D κυρίου. the crooked shall be made straight, and the rough ways shall be made smooth; 6And all flesh shall see the salvation of GOD. Luke III. 4—6. , TABLE E.IIL.r.0.a.2.0. (1) 1 I. Peay 3 ‘ ~ > ~ φωνὴ βοῶντος ἐν τῇ 3) » ἐγ , ‘ εςι ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιῆτε τὰς , - a ~ ς - τρίβους τοῦ ϑεοῦ ἡμῶν. 4 ~ , = , πᾶσα φάραγξ πληρωϑή- σεται, καὶ πᾶν ὄρος καὶ βουνὸξ ταπεινωϑήσεται' καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν, καὶ ἡ τραχεῖα εἰς πεδία, “καὶ ὀφϑήσεται © re ᾿ » ἢ δόξα κυρίου, καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ ϑεοῦ. 3. or φωνὴ βοῶντος, Ἔν τῇ ἐρη. ἕτοιμ. κ΄ τ.} [ποιεετὲ Alex. MS. | τοῦ 8. ἥ. .. ad- tov 209. Compl. Ed. 4. om παντὰ Alex. MS. Compl. Ed, et al | ἡ τραχ.. ai τραχεῖαν in Several MSS. εἰς πεδία... εἰς ὁδοὺς oe Alex. Mar. MSS. Ald. Ed. . πεδία λεῖα Compl. Ed. 3The voice of one cry- ing in the wilderness, Pre- pare ye the way of the Lord, make straight the paths of our GOD. ‘Every valley shall be filled, and every mountain and hill shall be brought low; and all crooked mays shall be made straight, and the rough places into plains; Sand the glory of the Lord shall be seen, and all flesh shall see the salvation of GOD, {Table E.1II.r.0.a.2.0, 15. XL 3—5. 9B IDW2 NUP ἜΣ naqy>") meh TM Ἢ perso! sprbyd nb ub nyan sn bay") xe swig) Spy iN ἜΝ mbain® ayes o0277) -b5 ND Tims) 23 vp 73") ἃ) = 109K. e) f)'n1 111K. g)= 170 h) = 50K, ’The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our GOD. ‘Every val- ley shall be exalted, and every mountain and_ hill shall be made low: and the crooked shall be made *straight, and the rough places tplain: 5And the glory of the LORD shall be revealed, and all flesh shall see # together. *@ Or, a straight place. + 4 Or, a plain place. The 4 verse in Luke has been already considered in the Quo- tations found in Matt. LIT. ; 3, and Mark Ι. 3, (Table E.L1.a.0.) with which a ὁ Table E.IIL.r.0.a.2.0. | Luke III. 4—6. 257 Luke agrees, leaving out M27y2 “in the desert”, and reading αὐτοῦ for tov ϑεοῦ ἡμῶν 3 sos). But, in addition to what Matt. and Mark cite (Is. XL. 3), Luke contains the 4 and 5‘ verses also of the original, on which alone I need remark here. Now, by comparing Luke’s 5'* verse with the 4'h of the LXX., we find that they nearly agree, the differences being, that, like the Heb., Luke has not παντὰ along with re σχολέω; reads εἰς evitetag for εἰς εὐϑείαν, the plural for the singular; also like the Heb. αὲ toazetae the roughnesses”, for 47 τραχεῖα “the roughness” ; and substitutes δὲς ὁδοὺς λεέωας which reading is found in Alex. MS. of LXX., for δὲς πεδέα, “unto smooth ways” for “unto plains”. Where the Heb. says NW “shall be. lifted up”, the LXX. and Luke say: πληρωϑήσεταε “shall be filled up”, the latter explaining the former. “The crooked shall be unto straightness” means that “the ups and downs of the surface shall be levelled”, and “the rough- nesses unto a valley”, that “the inaccessible places would be cleft or opened up, and thus become as passable as a valley, or cleft of a mountain.” Luke omits the first clause of the next verse: 17° 323 m2. “and the glory of Jehovah shall be revealed”, as if a veil would be removed; in the LXX. χαὶ ὀρϑήσεται ἡ δόξα κυρίου: “and the glory ot the Lord shall be seen.” But, in the last clause χαὶ ὄψεται πᾶσα Ga@0§ TO σωτήριον τοῦ ϑεοῦ: ‘and all flesh shall see the salvation of ae he agrees with the LXX., differing from the original: 73 wT am) Wa “and all flesh shall see together.” This closing clause is the only part of the Quotation, which presents any difficulty. Dr. Da- vidson says, (in Introd. to Old Test. p. 127) “Why they have τὸ σω- τήριον tov ϑεοῦ for ὙΠ) it is not easy to tell. Dr. H. Owen suspects that they had a different word in their copy, but this is unlikely. (The Modes of Quotation &c. pp. 22,23.) We suppose the phrase to be an addition to the Hebrew, the translators omitting the adverb.” Yet, in his former work, (Sacred Herm. pp. 364, 5) he quoted Dr. H. Owen’s solution at length, without disapproval, leaving one to con- clude that he preferred his view. But to proceed. The Heb. is usually rendered: “and all flesh together shall see.” Shall see what? Tvi- dently, as the context leads one to infer: “the glory of Jehovah”, that fiery effulgence surrounded’ with dark clouds, in which Jehovah is represented as appearing, or GOD himself surrounded by that efful- gence, such as He manifested himself to Moses and the people at Sinai, or appeared in the tabernacle, or in the temple, or was seen in prophetic vision. This, however, goes upon the supposition that yim is rightly rendered “together”, which may be said either of united action, or of union in place, or time, and thus mean either that “all flesh, in one and the same act’, or that “all flesh, in one place, or at the same time, should see Jehovah’s glory.” And when it is pre- bi 258 Luke III, 4—6. |Table E.III.r.0.a.2.0. ceded by δ᾽], it comprises the many in one,—views the all as one,— and would thus here mean: “all flesh as one shall see GOD’s glory.” But that such is the meaning I do not conceive; and hence would attach to’ it some other meaning. Supposing, then, that “the sal- vation of GOD” τὸ σωτήριον τοῦ ϑεοῦ were for “his salvation” τὸ σωτήριον αὐτοῦ, which change might ‘have been made, in order that it might not be said of “all flesh”, we have to inquire if 1M could so sigmiy. And says Dr. H. Owen, “We render the Heb. pariter, together; but they might render it, σωτήριον αὐτοῦ, and, for the sake of per- spicuity, Θεοῦ (i.e. τοῦ Weot in place of αὐτοῦ), for, whom we would SAVE from imminent danger, we Jay hold of, embrace and unite to ourselves; which is the idea conveyed by the root 77.” By referring to Gen. XLIX. 6, and 15. XIV. 20, where the verb occurs, from which vim? is derived, it will be inferred that it presents the idea of being united with, becoming one of, and hence means here radically: “his unions”, “his oneness with”, so that the clause reads: “all flesh shall see his being one (among them)”, i. 6. his manifestation in the flesh. And so John writes: 1. 14 χαὶ ὁ λόγος odo§ ἐγένετο χαὶ ἐσκήνωσεν ἐν ἡμῖν, (καὶ ἐϑθεασάμεϑα τὴν δόξαν αὐτοῦ “And the Word became flesh and tabernacled among us, (and we behold his glory.” ‘If this be not allowed”, to quote Dr. H. Owen again, “would it be too much to suppose that the word should be read 177 jechido unigenitum ejus, his only begotten? The whole verse would then run in this manner: ‘The glory of the Lord shall be revealed, and all flesh shall see His only-begotten. And may not St. John be supposed to refer to it, when he says: ‘We beheld His glory, the glory as of the only begotten of the Father’ 1. 14.” He ends with: “But, after all, I rather suspect that the Hebrew copy, which the Seventy used, had \yv, and not 177’. See Isaiah ch. LIL. 10, where the same prophecy occurs.” Now, we read in Is. XLIX. 6, “I will give thee for a light of the Gentiles, for being (1. 6. in order to be) my salvation unto the ends of the earth.” Again ch. LI. 10 says: “Jehovah hath made bare His holy arm in the eyes of all the heathen, and all ends of the earth shall see the salvation of our GOD.” Also Ps. XCVIII. 2 has: “Jehovah hath made knowh His salvation. He hath revealed His righteousness, in the eyes of the heathen: (3) All ends of the earth have seen the sal- vation of our GOD.” From these different passages, then, all bearing on the same point, and evidently connected with the present Quo- tation in consequence, one need not be surprised to fing it ending with: “and all flesh (i, e. the human race—all mankind) shall see his salvation”, (i. e. GOD’s), τὸ σωτήριον τοῦ Ieod being for τὸ oa- τήρεον avrov, the rendering of 7M “his oneness” with them, i. e. his manifestation in the flesh for their salvation, it being for that pur- pose that he was to appear; and hence the purpose and not the mode may have the prominency, Compare Luke Il. 30—32, words spoken Table E.III.r.0.a.2.0. | Rom X. 6—8. 259 by the holy Simeon, with his eye clearly directed to these prophecies, while holding in his arms the infant Saviour. Rom. X. 6—8. [ἢ δὲ ἐκ πίστεως δικαιο- σύνη οὕτως λέγει] Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου Τίς ἀνα- βήσεται εἰς τὸν οὐρανόν; ἔστιν Χριστὸν κατα- 17 Τίς καταβήσεται τοῦτ᾽ ~ > τουτ γαγεῖν" > \ » εἰς τὴν ἀβυσσον; ἔστιν Χριστὸν ἐκ νεκρῶν ? ms ἀναγαγεῖν. Sudha τί λεγει; Ἔ. , A c= , 3 γγύς σου τὸ ῥῆμά ἔστιν, ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου" τοῦτ᾽ ἔστιν ~ ~ «ς τὸ ῥῆμα τῆς πίστεως ὃ κη- θύσσομεν. 8. Additur ἡ γραφή 5. post Levee (sic DE al m vv m Ort al Hil al m) 8. post te (FG) non item ABKL ete. | eorer (ἢ. 1. et nonnulli in LXX.; Or2 om; al? Or? add σφοδρα) ..DEFG vv m PP post eyy. σου (ἃ e vg pp!* aliq om) pon. {6But the righteousness which is of faith speaketh on this wise,] Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 70r, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith which we preach; This Quotation begins with My) εἴπῃς ἐν τῇ καρδέᾳ σου: (2) Deut. XXX. 12—14. Ἰξοὺκ ἐν τῷ οὐρανῷ ἄνω ἐστί, λέγων, Τίς ἀναβήσε- ται ἡμῖν εἰς τὸν οὐρανὸν καὶ λήψεται ἡμῖν αὐτήν, καὶ σποιήσ- ἀκούσαντες αὐτὴν ομεν; ᾿ϑοὐδὲ πέραν τῆς ϑαλάσσης ἐστί, λεγὼν, Τίς διαπεράσει ἡμῖν εἰς τὸ πέραν τῆς ϑαλάσσης, καὶ λάβη ἡμῖν αὐτὴν, καὶ ἀκουσ- τὴν ἡμῖν ποιήσῃ αὐτὴν, καὲ ποιήσομεν; ᾿᾿ἐγγύς σού ἐστι τὸ ῥῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου, καὶ ἐν ταῖς χερσί σου ποιεῖν αὐτό. 12. avw in Οχ. Μ5. Ald. et Compl. Edd. deest | avafyo. nuov Alex. MS. Ald. Compl. Edd. 13. deameg.... Ald. Ed. διαπερασεται Pores in Compl. Ed. deest | Anweroe ἡμῖν av- THY, 4AL KAXOVOAVTES αὐτὴν ποιηοομεν Alex.MS (λημῳ,.) Ald. et Compl. Edd. ... Ox. MS. Any. ἡ. aut. et om καὸ az. USque καὶ. 14, σφοδρα οΥὴ VII...Some MSS. om καὶ ev ταῖς χ. o. σ. α. 1210 is not in heaven above, *as if one should say, Who shall go up for us into heayen, and take it for us, and we will hear it, and do ¢¢? 13Neither is it beyond the sea, *as if one should say, Who will go over for us beyond the sea, and take it for us, and make it audible unto us, and we will do 112 “The word is very nigh thee, in thy mouth, and in thy heart, and in thy hands, to do it. * Gr. saying. Deut. XXX. 12—14. Ny) Dawa ND")? δῦ ἢ ονΟ 25 "ΤΠ. monet sTabyh FON you) ΝΥ m5¥) ἽΞΣΟτ ΝΟ) "Ἢ τὸν 199 Tayi Sond ᾿ nap) oy’) ay ativan) AMS joyow = PON p73 22721) pez") ND sinwy? rx 107K. s) = 5K. t) = 109 K. u) nwyn 107 K. x)1= 97.170 K. | y) = 84 K, nt 167K. Z) 'y'n==109 Κα. 8) οὐ 9K. Ὁ) rf ") = 176 K, = 193K. 0) -Ἐ ὩΣ 109K. d) = 150 K. e) = 193 K. 1210 ἐξ not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13 Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 14But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. “Thou ΤῈ 260 Rom. X. 6—S. [Table E.III.r.0.a.2.0. mayest not say in thine heart”, which is read in the Sept. of Deut. VIII. 17, as the rendering of 73272 ΘΝ “and thou say in thine heart.” Yet Paul may have adopted it not from that place, but by modification of the present passage. In the original there are two questions, the former introduced by: “It is not in heaven, for saying (i. 6. that thou shouldest say)’, and the latter by: “And it is not beyond the sea, for saying (i. 6. that thou shouldest say)”, which the apostle simplifies to “thou mayest not say”, adding “in thy heart”, to make it mean: “thou mayest not think or suppose”, since “saying in one’s heart” is a Hebraism for “thinking”. The next part of the Quotation is Tie ἀναβήσεταε εἰς τὸν ovo- avov; “Who shall ascend into heaven?” ἢ Τίς καταβήσεται εἰς τὴν ἄβυσσον; “or, Who shall descend into the deep? which appears to be abbreviated from the original, reading, “Who shall ascend for us heavenward, and take it for us, and make us hear it (or announce it to us), and we shall do it?”...“Who shall cross for us unto beyond the sea, and take it for us, and let us hear it, and we shall do it?” From this comparison it is apparent, that the first clause only of each interrogation is quoted, and that the latter undergoes trans- formation. When: “Who shall ascend to heaven for such a thing?” was asked among the Jews, it was intended to denote the difficulty of its attainment. ‘To cross the sea in the early times of navigation involved the highest difficulty, danger, and toil. The sea, which was in view, was doubtless the Mediterranean, but the crossing of that was an enterprise of the greatest difficulty, and the regions beyond that were regarded as being at a vast distance,—at the ends of the earth, Hence it is spoken of as being the widest object with which they were acquainted. Paul, however, varies herein from the Heb., by using, yet in the same sense, the word “abyss”, which in the New Testament is ap- plied to the abode of departed spirits, and particularly to the dark, deep and bottomless pit, where the wicked are to dwell for ever,— those deep, awful regions of the nether world. In the passage in Rom. it is opposed to heaven; and to descent thither to bring up one is supposed to be as impossible as to ascend to heaven to bring one down. Paul’s variation respects the deepest object, whereas the original regards the widest; yet it is seen that the sense thereof is retained, The Quotation closes with ὠλλὼ τέ λέγει; “Eyybg cov τὸ ῥῆμά ἐστίν, ἐν τῷ στόμωτέ cov καὶ ἐν τῇ καρδίᾳ cov: “But what saith it (or ἡ γραφη “the scripture”, if that reading be followed)? Near thee is the word, in thy mouth, and in thy heart”, like the original, which reads: “But exceedingly near unto thee is the word, in thy mouth, and in thy heart, for doing it, (i. e. that thou mayest do it)”, from Which Paul varies by leaving out IN2 σφοδρὰ and \NWY? ποιεῖν αὐτο. Table E.IIL.r.0,a.2.0.] Rom. XIV. 11. [γέγφαπται γὰρ] Ζῶ ἐγώ, λέγει κύριος, ὅτι ἐμοὲ κάμ- wer πᾶν γόνυ καὶ πᾶσα ᾿ γλῶσσα ἐξομολογήσεται τῷ ϑεῷ. ote... D*FG (gnisi®™ guo- niam) ev μη] πα. yh. εξομολ. eACD***L al ut vale omn vg cop syr al ... Ln εξομ. zz. va eBD* et **EFG it go (syr aeth καὶ ewoe εξομ. π. yl) Ruf. al | τω Dew (haec male dicuntur om DE; om Eph?)... 47. SyrP (τ. 9 in mg) de- mid sl*"' z. χυρέω. [For it is written,|] As 1 live, saith the Lord, every knee shall bow to me, and every tongue shall confess to GOD. The original commences thus: Rom. XIV. 11. Is. XLV. 23. κατ᾽ ἐμαυτοῦ ὀμνύω, εἰ μὴ ἐξελεύσεται ἐκ τοῦ στό- ματός μου δικαιοσύνη, of λόγοι μου οὐκ ἁποστραφή- σονται, OTL ἐμοὲ κάμψει TAY γόνυ, καὶ ὀμεῖται πᾶσα γλῶσσα τὸν ϑεόν, εὖ μη... 8 μὴν Alex. MS.| στομ. μου! Mar. MS. Ald. Ed. om μου | on. 2. yh. τον ϑεον ... ἐξομολογήσεται π. yh. τῷ Few Alex. οἱ Mar. MSS. By myself I swear, right- eousness shall surely pro- ceed out of my mouth, my words shall not be turned aside; That unto me every knee shall bow, and every tongue shall swear ‘by GOD. 261 Is. XLV...23. NPIS DD NB ΡΞ Ξ ΟΞ awh soy) 727 youn qa-bs »ΊΞΩ ete ) y) 1 = 93. 116. 145. 150. 297K. z) > 4K. a) =1K. I have sworn by myself, the word is gone out of my mouth én righteous- ness, and shall not return, That unto me every knee shall bow, every tongue shall swear. “By myself have I sworn, — the word hath gone forth from my mouth (as) righteous, (i. 6. as what should be), and shall not return.” little from this, as may be seen above. by himself, the formula of the ninve NI INTT, in Sept. Ζῶ ἐγὼ, λέγεε κύριος: The version of the Sept. differs a Now, when Jehovah swears oath is, as in Numb. XIV. (21 or) 28 “living (am) I”, (1. e. as I live), saith. ne Lord; (see also Is. XLIX. 18, and other places); so that, instead of ἰδίαν the simple fact, that Jehovah had sworn by himself, the apostle merely supplies its place by the frequently oc- curring formula, “As I live, saith the Lord” Ζῶ éy@, λέχει κύριος. The next clause is omitted entirely. And Paul ends the citation with πᾶσα γλῶσσω ἐξομολογήσεται τῷ ϑεῷ: “every tongue shall openly confess to GOD”, which the Sept. gives as ὀμέζται πᾶσω γλῶσσα τὸν . ϑεόν: “every tongue shall bind itself by oath to GOD”. It is evident from this resemblance that the latter was used, as in the Heb. is read ao Ww? 2792 yawn “every tongue shall swear”, 1. e. swear allegiance. See 2 Chron. XV. 14. The next verse of the original is as follows: i in Jehovah have I, shall one say, righteousness and strength, unto him shall they come, &e.” which the Sept., by giving λέγων Δικαιοσύνη καὶ δόξα πρὸς αὐτὸν ἥξει, has joined with the preceding thus: “every tongue shall bind itself by oath to GOD, say- ing, Righteousness and glory shall come to him’. As Paul does not seem to quote anything more than what the Lord swore to accom- 262 Rom. XIV. 11. |Table E.III.r.0.a.2.0, plish, so he does not continue with the confession added in the original. Yet, as it was necessary to give some idea of confession, he has changed it from ὀμεῖται to ἐξομολογήσεται, and as the con- fession had respect to Jehovah, he annexes the words τῷ dep, “to GOD”. Herein Paul may have either followed the Septuagint’s τὸν ϑεόν, or added them to show as what Jehovah was to be con- fessed to. a at cen Δ te ΚΚἈ, ΄ APP ER ΝΣ, x John VII. 38, ὃ πιστεύων εἰς ἐμέ [κα- Fas εἶπεν ἡ γραφὴ] ποτα- fol ἐκ τῆς κοιλίας αὐτοῦ δεύσουσιν ὕδατος ζῶντος. ρευοουσεν... HA αἱ -owoer. He that believeth on me, [as the scripture hath said,] out of his belly shall flow rivers of living water. These words, “rivers out of his belly shall flow of living water”, which seem to be meant by: “as the scripture hath said”, are not found in any part of the Old Testament; as says Chr. χαὶ ποῦ εἶπεν ἡ youpi ὅτι ποταμοὶ etc.; Οὐδαμοῦ; and hence, some have con- nected that phrase with the preceding clause: “he that believeth in me.” Others think that it is a Quotation from an apocryphal book; but such a conjecture cannot be admitted, since it reads zxadwe εἶπεν ἡ γραφὴ “as said the scripture”, and no New Testament writer applies ἡ γοαφὴ to what we call uncanonical books, or books not admitted by the Jewish Church to be the Word of GOD. Most commentators are of opinion that the original should be sought for in such passages as these: Is. XLIV. 3, “for I will pour water upon him that is thirsty: and floods upon the dry ground, — I will pour my spirit upon thy seed”; ch. LV. 1 “Ho, every one that thirsteth, come ye to the waters”; ch. LVIII. 11 “And thou shalt be like a watered garden: and like a spring of water, whose waters fail not”, since these texts contain expressions similar to that found in John, though partly unlike; and John’s words, “as said the scripture”, do not restrict one to some particular passage as cited, but leave one at liberty to suppose that the general tenor of several passages is given. John explains in the next verse: (“But this spake he of the Spirit, which they that believe on him should receive”), what Jesus meant by this Quotation; in other words, John says that Jesus’ words are the same as: “he that believeth on me shall receive of the Spirit”, which is signified by the saying of Scripture: “out of his belly shall flow rivers of living water”. The influences of the Holy Spirit are com- 264 John VII. 42. pared to water, as being refreshing, cleansing, diffusive. And there are, as we have seen, several places in the Old Test., which speak of “the Spirit applying to the soul the truth concerning the Messiah, and thus relieving its anxious cravings after happiness. The prophets, in predicting, under a former economy, the Saviour’s advent and reign, alluded to the peace of his true subjects, their abundant comfort, and the never failing spring of eternal life which should be in them and abound. From Messiah come all the blessings which satisfy the thirsty souls of his people; while the living streams of His grace, drawn from the Living Fountain, flow forth from them again in fructi- - fying plenty upon the barren world. They contribute not only to their own comfort, and edification, but to the true benefit of others. Our Lord, therefore, may be supposed to allude, in general and meta- phorical language, to such passages as” those formerly quoted. Dr. Davidson’s Sac. Herm. p. 375. John VII. 42. [οὐχ ἡ γραφὴ εἶπεν) ore ἐκ τοῦ σπέρματος. Δαυὶδ καὶ ἀπὸ Βηϑλεὲμ τῆς κώμης, ὅπου ἦν Auvid, ἔρχεται ὃ Χριστός; ous «4.0. 13, 09. 157 “al : om | £07. 076 cBLT ¢ ff2 ¢ vg syr Cyr Chr . . eae: eoz. CDEGHKMSU VIAA al αἱ vdtr omn vv pl, [Hath not the scripture said,| That Christ cometh of the seed of David, and out of the town of Beth- lehem, where David was? This verse, like some others, is not a direct Quotation of any portion of the Old Test., but contains what may be proved therefrom, because found therein, and so the question: “Hath not the Scripture said?” ὅτι ἐκ TOU σπέρματος Aad ...tozetae ὁ Χριστός “that of the seed of David cometh the Christ”, one ops have the knowledge of, from several places in the Old Test. In 2 Sam. VU. 11—13, 16 we read of the establishment of David’s throne for ever, which Solomon repeats, as read in 1 Kings VIII. 25, or 2 Chron. VI. 16; and Ps. CXXXII. 11, 12 is similar. In Is. XI. 1 we read of the “root out of the stem of Jesse”; and in Jer. XXIII. 5, we are told that Jehovah would “raise unto David a righteous branch”, — that “a king should reign and prosper”; and that “his name should be The Lord our Righteousness”. Certainly no mere man could bear such a name. . Jehovah our Right- eousness is the name of the King to descend from David and to rule for ever, and of whom else, if not of the Messiah, can this be spoken? ae ae ὩΣ ἕω κὶ Eph. V. 14. 265 Next, Scripture hath said ὅτε ἀπὸ Βηϑλεεμ... ἔρχεται ὁ Χριστος “that from Bethlehem... cometh the Christ.” This is found in Mic. V. 2, which has been already considered at Matt. Π. 6 in Table 1).1...8.0. Lastly, Bethlehem is here called τῆς κώμης ὅπου ἣν Aavid “the village where David was”; and 1 Sam. XVI. 1—13 will furnish the proof thereof, especially vs. 1, 4, 11—13. Eph. V. 14. [διὸ λέγει] Ἔγειρε ὃ κα- ϑεύδων καὶ ἀνάστα ἐκ τῶν VEXOOV, καὶ ἐπιφαύσει σοι ὁ Χριστός. G in mg notat: 7m secreto Enoch 1 eyecrge ὁ unc omn al pl...g (= Gb Sz) everoae 6 minusce | ezeg, oot o xs (et Clem Or? Ath Chr de τῶν avteyo. ap Thdrt Dam al Archel [om oo¢] Hier al m).. D* quidam (0¢ μὲν Επεψαύσ- εἰς φαοὶν tov xv) ap Chr et ap Hier Thdrt ἃ e Or'™t Am- brst al exewavoess tov xv. [Wherefore *he saith, | Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. ΟΥ̓ τ On this passage various views have been advanced. Some, as Epiphanius, supposed it was taken from an apocryphal writing of Elias, or, as Syncellus of Byzantium and Euthalius, from a similar composition of Jeremiah. Others, as Doepke, after Theodoret and Heumann, think it was borrowed from a Christian Hymn, used in the Church in apostolic days, and Michaelis, Storr and Flatt follow this view. But this is mere conjecture; and Olshausen aptly remarks that the formula ovo λέγεε would hardly be used to introduce what was uncanonical. There remain two views; either, with Harless, Olshausen and others, to consider that Is. LX. 1, 19, 20, is here presented as a free citation, and incorporated by the apostle in his epistle; or, to suppose that the apostle means by λέγδε “saith”, that it is the φῶς “light” that says what follows, or that he means: “he now says by me”, whereby it could be seen to be no quotation: and thus every diffi- culty would be cleared away. As to whether it is to be regarded as a Quotation or otherwise depends, then, on the view taken of Aéyee. If it is taken to mean ἡ yoapy deyec “the scripture saith”, (which form, however, Paul does not use,) it will be regarded as a Quotation, and may be referred to Is. LX. 1, 19, 20, the ideas wherein are freely cited. But, if it means τὸ φῶς Aéyee “the light says”, then it is no (J τ i ἦν +» 266 Eph. V. 14.0 ae Quotation; neither is it such if it means “he now says by me”, an inter- pretation which may be supposed far-fetched, and ὍΝ ἧδε to get rid of the difficulty. The preferable solution seems to be that whicl regards φῶς as the subject of λέγει, and a consideration of the'p i ceding context may make it evident, that such a view | is defensi at any rate, if not the only correct one. © GENERAL SUMMARY. In the foregoing pages 275 passages of the New Testament, which are considered as Quotations from the Old, have been arranged into five Tables; of which Table A, containing those passages, wherein the New Testament agrees with the Original Hebrew of the Old, which has been correctly rendered in the Septuagint Version thereof, has 53: ; Table B, containing those passages, wherein the New Testament agrees with the Original Hebrew of the Old, which has not been correctly rendered in the Septuagint Version, has 10: Table C, containing those, wherein the New Testament differs from the Original Hebrew of the Old, which has been correctly rendered in the Septuagint Version, has 76: Table D, containing those, wherein the New Testament differs from the Original Hebrew of the Old, and agrees with the Septuagint Version, which of course also varies from the Hebrew, has 37: And Table E, containing those, wherein the New Testament differs from both the Original Hebrew and the Septuagint Version of the Old, which also differ from each other, has 99; The Appendix has 3 besides, thus making 278 in all. The following scheme shows the Tables at one view; N. T. standing for New Testament, Ὁ. Τὶ for Old Testament, and Sept. for Septuagint. Table A. Table B. Table C. Table D. Table E. NT Sept (On ΠΝ ΘΕ Ne N. T., Sept., N. T., Sept., Sept., O. T., Ort; Sept., 0. T., Again, Table A is subdivided into two parts; the one part, having those passages in which the New Testament follows the order of the Septuagint, is called Table A.s. and has 49: the other part, called Table A.d., in which occurs a slightly different order, has 4: Table B is also subdivided into two parts; the one, called Table B.s., wherein the Septuagint may have been partly followed verb- ally, has 6: the Other part, called Table B.d., when such was not the case, has 4: 268 General Summary. Table C. is subdivided into three parts, according as the difference is in Words, or Clauses, or Both. The first, Table (.1., containing those that differ in Words, has 66: the next, Table C.II., containing those that differ in Clauses, has 7: and the last, Table C.IIL, con- taining those that differ in both Words and Clauses, has 8: Table D. is also subdivided, but into two’ parts; the one, Table D.I. in which occur those that differ in Words, has 34: and Table D.Il., with a difference in Clauses, has 3: This Table D., agreeing with the Septuagint, which differs from the Original Hebrew, admits of subdivision, also, according as the words follow the same order as in the Septuagint, or depart therefrom. Hence originate Table D.s.I. which has 29; Table D.d.I. which has 5; and Table D.s.II. which has the remaining 3: Table E., containing those passages that differ from both the Original Hebrew and the Septuagint, which also are themselves at variance, is subdivided into three parts, according as the difference is in Words, or Clauses, or Both. The first, Table E.I., has 77: the next, Table E.IJ. has 6: and the last, Table EI. has 16: One passage is referable to either Table E.IL, or Table EJIL; if to the former, it contains 6: and Table E.III. 16; if to the latter, it contains 17; and Table E.II. 5: The Appendix, in which are placed those passages that have no corresponding passages in the Old Testament, has 3: making, as before, 278 in all, that are adduced, arranged and critically dis- cussed according to their agreement with, or variation from, their originals. In conclusion, it may be remarked that a corrupted text is sup- posed to exist in some passages of the Old Testament and of the New, from the circumstance that the Quoted passage in the latter cannot be always made to harmonize with the original in ἂν former. Such corrupted text is supposed to be found in Ps. XIX. 5, (Sept. XVII 5), quoted in Rom. X. 18, and placed in Table D.s a, 8), p. 99, which see for explanation hereof; in Ps. XL. 7—9 (Sept. XXXIX. 7—9), quoted in Heb. X. 5 7, and placed in Table 1).8.11.ν.0ο. (2), p. 119, which see for a full discussion on this point; in Is. LXIV. 3 (Sept. 4), quoted in 1 Cor. 11. 9, and placed in Table E.II.1.0.3.a.1. (2), p. 237, where the matter is alluded to; in Is. XXVIII. 16 quoted in Rom. IX. 33, and placed in Table E.IULr.2.a.0. (5), p. 246, where Dr. Davidson’s remarks on the conjecture are given; in Jer. XXXI. 33—34 (Sept. goes 33—34) quoted in Heb. VIII. 8—12, ace placed in Table 1..111...2.8.0. (6), p. 248, where see in pp. 250—252 a full exposition of the variation; in Amos IX. 11—12, quoted in Acts XV. 16—17, and found in Table E.I.r.a.0. (9), p. 201; where at pp. 202—3, the charge of corruption is advanced and proof ad- duced; and in Zech. XU. 10, quoted in John XIX. 37, and placed in General Summary. 269 Table E.Lr. (7), p. 131, where the conjecture of corruption is shown to be needless. A corrupted text in the New Testament, under the head of Quo- tations, is supposed to be found in Matt. XXVII..9—10, and Heb. 1. 10—12; but, in regard to the former, it is concerned about the in- troductory formula, which falls not to be considered here, but in the ‘next volume; and, in regard to the latter, quoted from Ps. CII. 26—28 (Sept. CI.), and placed in Table E.Ir.a.0. (13), p. 209, the variation is accounted for, and there is no ground for the supposition of cor- ruption. τῷ Θεῷ δόξα. »? oh < i. Ase, 7 ie ik ἀν iain ono “ iis uy nae si reise “fe NE δα" 1 tn eee teks “tte Tal ne ty Πα (dy Latta. πῆ, πα ie ang alk fiat Bat inl ἔνα, ἊΣ total Pes ὅτ ΗΛΙ pF Gator ral et 4. Vida ἐξ οὐ Ὁ) Fyn δον δάνοιυν θὲ ΚΤ ΣΤ ΕΝ ὥ ΤΥ ΣῊ ὃν: sed ‘el tae tuih rnd Ledata dis My OTF Of oi alle: # ΠΥ γ᾿ sea wna mT Lod" πῶ Sask 9 te) infra OF ie Ate BO ei a 1 hone Ae *, ὶ » ἄνω μ des r διὰ shy tA At otek ite} Wine wks 1s) ΕΣ A ‘eis ΤΉ} Osh? , BIS 7 ὦ 14 "Ὁ δ C ie ing ; - . ν᾿ . > ‘ Tus \ ῃ " a ‘ : ‘ e ‘ » an rs ᾿ " ‘ " ͵ : ΄ ἣν» «Ὁ ἂν - ‘ ty 4 ' » ᾿ . Ν , bee ἃ “δ. ‘ i \ z 4 » (7 Old Test. Gen. I. 27. XV. 13—14. XVII. 5. XVIII. 10. XVIII. 18. XXI. 10. XXI. 12. XXII. 17. XXII. 18. ΧΧΥ. 23. XLVII. 31. Exod. 11, 18—14. I, 14. We δ. 8. ΤΣ 17. 6. ΠῚ ΟΣ ΤΣ ΙΧ, 16. ΧΙ, 46. 111. Ὁ. INDEX 1. OF QUOTED PASSAGES OF THE OLD TESTAMENT. New Test. Matt. XIX. 4. Mark X. 6. Heb. IV. 4. ~ 1 Cor. XV. 45. Matt. XIX. 5. Mark X. 7—8. (sCors ΝΊ Ἴὲ Eph. V. 31. Matt. XIX. 4. Mark X. 6. Acts VII. 3. Gal. Ill. 8. Rom. IV. 18. ΞΞ νος Gal. Ill. 6. James 11. 23. Acts VII. 6—7. Rom. IV. 17. — IX. 9. Gal. Ill. 8. — IV. 30. Rom. IX. 7. Heb. ΧΙ. 18.- — VI. 14. — Acts Ill, 25. Gal. Ill. 16. Rom. IX. 12. Heb. XI. 21. ~ Acts VII, 26—28. — VII. 35. — VII. 33—34. Matt. XXII. 32. Mark ΧΙ]. 26. Acts VII. 32. Rom. IX. 17. John XIX. 36. Luke II, 23. Page Old Test. 54 || Exod. XVI. 4, 15. 54 XVI. 18. 57 XIX. 6. 56 XIX, 12—13. 165 XOXE 19. 167 109 187 54 54 169) XX. 13-14] 52 13, 15 | g || xx. 13—16. 111 115 XX. 13—17. 112 243 ΧΧ. 17. 7 XOX i Ὶ 145 | 16 J 52 || XXIL 27 ) 68 | "ὃ 3 || XXIV. 8: 15 XXV. 40. 36 | XXXII.1, or 23. 39 | XXXIl. 6. 11 ul XXXII. 19. 8 || Lev. XI. 44. 103 || XII. 8. ty Sie VIL, ὃ: 244 | 102 || XIX. 18 199 || 42 || 43 | 50 || 153 | 81} A7 || ΧΧΥ͂Ι. 11---12. > New Test. John VI, 31. 2 Cory VII. 15; 1 Pet. Il. 9. Heb. XII. 20. — Matt. XV. 4 fp. — XIX. 19 fp. Mark VII. 10 fp. — X. 19lp. Luke XVIII. 20 Ip. Eph. VI. 2—s. James II. 11. Matt. XIX. 18. Luke XVIII. 20 fp. Mark X. 19 fp. Rom. XIII. 9 fp. — VIL. 7. Matt. XV. 4 Ip. Mark VII. 10 1p. Acts XXIII. 5. Heb. IX. 20.7 —— Villers Acts VII. 40. ACOs ἡ Rom. IX. 15. 1-Pet. I. 16. Luke Il. 24. Rom. X. 5. Gal. Ill. 12. Matt. XIX. 19 Ip. — XXII. 39. Mark XII. 31. Tuke X. 27lp. Rom. XIII. 9 Ip. Gal. V. 14. James 1]. 8. - 2 Cor Vile 10: Page 1 * Kings 272 Old Test. Numb, XVI. 5 Deut. V. 16. Matt. XV. 4 fp. — XIX. 19 fp. Mark X. 19 Ip. Luke XVIII. 20 Ip. Eph. V1. 2— V. 17—18 James 1]. 11. V. 17—20 Matt. XIX. 18. Luke XVIII. 20 fp. V. 17—21 Mark X. 19 fp. Rom. XIll. 9 fp. V. 21 a VIL, ἢ 7049 Mark XII. 29—30. V1.5 Matt. XXII. 37. Luke X, 27fp. VI. 13. Matt. IV. 10. Luke IV. 8. VI. 16. Matt, IV. 7. Luke IV, 12. Vill. 3. Matt, IV. 4. Luke I'V. 4. IX. 19. Heb, ΧΙΙ. 21~ XVIIL 15. Acts VII. 37. XVIII. 15, 16, 18,19. — III, 22—23, XIX. 15. Matt, XVIII. 16, ᾿ John VIII. 17. 2 Cor Rill, 1. XXI. 23. Gal. Ill. 13. XXV. 4. 1 Cor. IX. 9. 1 Tim. V. 18 fp. XXV. 5 Matt, XXII. 24. Mark XII. 19. Luke XX, 28. XXVII, 26. Gal. ΠΙ. 10. par : Rom, ΧΙ. 8. ΧΧῚ 15. Vis ene 6. XXXI.6,8. Heb. XIII. 5. ~ XXXII. 17. 1 Cor. X. 20. KAI, 91: Rom. X. 19, XXXII. 35. al EI. 40; XXXII. 35—36. Heb, X. 30, 42 XXXII, 43. Rom. XV. 10. Josh. I. 5. Heb. XIII. 5. ~ Judg, XIIL 5 1 Sam. XII. 14 1 Kings 2Sam. VII. 8,14 New Test. 2 Tim. II. 19. Matt. II. 23. j Acts XIII. 22. 2 Cor. VI. 18. Heb. 1. 5 lp. -- 1 Index I. Page || Old Test. New Test. Page 1 ] 1 Kings XIX; 14 Rom ΧΙ 2 67 | 3 Kings — es 41 || 41 | 1-Kings XIX. 18 Rama τ 185 42 | 3 Kings — 1 «Φ- 149) Job V. 13 1 Cor, ΠΙ. 19, 24 38 | 1|| Ps. I, 1—2 Acts IV, 25—26. 5 28. 11.7 ΞΞ iM. 33: 6 26 | Heb. I. 5fp. “ 12 9 | —V.5. = 14 75 | Il. 9 Rev, II. 27. 138 19 | v.10 Rom. Ill. 13 fp. 6 166 VIII. 3 Matt, XXI. 16. 2 218} = VII. 5—7 Heb. 11. 6—8, 7 (+118 151} VII. 7 ΤΠ ον KV; 21: 94 1) xX Rom, Ill. 14. 133 ST) 4X. .98 90 My. 2.5.5 . — WM, 11—12/ 56 164 Se ~ 219 1. XVI. 8—11) Acts II, 25—28. 90 57 > τ 143 XVI. 10 ; | . — XIll. 35. 6 ἨῸ ee oes XIII. 3 1641 XVIII, 50 Rom. XV. 9. 45 19) avn. — 186] XIX. 5 ee a: 99 187 || XVIL— 100 XXII. 2 Matt, XXVII. 46. 22 113 XXI. 2 Mark XV. 34, 23 76 XXII. 19 Matt. XXVIII. 35. 15 77 XxI. — John XIX, 24. 4 18} XXII. 23 Heb, Il. 12..~ 21 108 |) - 5 85 XXIV. 1 1 Cor, X. 26. 10 XXII — 28 Ip. in ς. 209] ΧΧΧΙ, 6 Luke XXIII. 40. 29 871}: XXX, — 02}. XXXII, 1—2 . 33 xxx — Rom. IV, 7—8. 99 155 || XXXIV. 13-17) , p ν alive” " Pet. ΠΙ. 10—12. 69 107) XXXIV, 21 cca J IX. 36. 1 _ XXXL "| ohn XIX. 36 3 3s XXXV. 19 - aah ΦΡΕΣῚ V. 25. y XXXIV, — ohn XV. 25 30 XXXVI. 2-1 Rom. Il. 18. 33 ὃς πεῖν, — mae vil. 207. Sohn KY, 36. 30 xv. — 68 δὲς tO | eb, 5 bts “ae i2|| ἜΞΕΣ.-.--. Old Test. Ps. XLI. 10 Seas) XLIV. 23 Nn = | XLV. 7—8 XLIV. ΕἾ ἢ: Ss, LXVIII. 19 ΓΕΥΙ — } LEX. 5 το ΕΧΙ͂Χ. 10 sem | EMIX) 23-94 LXVIIL. LXIX. 26 LXVII. — LXXVIII. 2 LXXVIL. ͵ ΠΧΧΎΠΙ. 24 LXXVIL τὰ LXXXII. 6 LXXXL 2} ἘΧΧΧΙΣ, 21 LXXXVIII.— KCL 11—12 RC. XCIV. XCIll. ROW 19 XCIV. 8 OV.) 711 XCIV. 8—11 XCV. 11 CI — } XCVIL 7 Kev ᾿ Cll. 26—28 11 CI. CIV. 4 } ci. ox, 4 evil. — ᾿ ΟΙΧ. 8 ἔγηι: — ͵ ΟΣ. 1 ΟΕ. = ᾿ New Test. . John XIII. 18. Rom. VIII. 36. Heb. I. 8—9. ~ Rom. Ill. 4. Eph. IV. 8. John XV. 25. John 11. 17. Rom. XV. 3. ᾿ Lit 910. Acts 1. 20 fp. Matt. XIII. 35. John VI. 31. — X. 34. Y acts ΧΠΙ. 22. Matt. IV. 6. Luke IV. 10—11. 1 Cor. Ill. 20. Heb. IIIf. 15. ~ —I1V.7. - } ἘΞ ay oe τ΄ Se TNs oe -- 1.6. “ John XV. 25. Acts 1. 201ρ. Matt. XXII. 44. Mark XII. 36. Luke XX. 42—43. Acts Il. 34—35. 1 Cor. XV. 25. - Heb. I. 13. — 70 Index 1. Page Old Test. New Test. 55 Ps: CX: } Heb. V. 6. Cie = ΒΕ ὙΠ’ 17,21. 8 || ἘΝ ἐν 2 Cor. IX. 9. lOPICRVE 1 12) oxv. 1 \ SSH 1. 32 oe 4 \ Rom. Ill. 4 fp. Spit CANE } Eb aise Cxvin= ἀφ ς ᾿ Heb. XII. 6. ~ WRX VIN 29 || CXVIIL 22} Luke XX. 17. 10. CXVII. -- ᾿ Acts IV. 11. Bon 1 Pet. Il. 7. | CXVIUL 22-23) Matt. XXI. 42. fey CENT Ξ ἀμ: ἘΠῚ τ 1 le Gxkocve 1 lis Bi cx v= ᾿ Heb. Χ. 30. so | CXXXIX. — } Rom. IIL. 13 lp. 4 || Prov. Ill. 11—12. Heb. XII. 5—6. — | II. 34. James IV. 6. gq || x 12. tS. 1 Pet: IV. 8. 74 || XXII. 9 43 || 3 ) 2 Cor. IX. 7. |. XXV. 21—22. Rom. XII. 20. 84. XXVL11. 2 Pet. Il. 22 fp. 136 14 || Eccl. VII. 20. Rom. ΠΙ. 10. ea 210 His. 1. 9.. Rom. IX, 29. VI. 9. Luke VIII. 10. 13 vi.g—10. Matt. XIII. 1415. | Mark IV. 12. 169} Acts XXVIII. 26—27. i ΠΝ 10% John XII. 40. 209) | ΠῚ 14: Malt. 1. 28. _|| VIL 12—13, 1 Pet, ΠΙ. 14—15. 36.) Vill. 14. Roms IX. 881 VIII. 17. Heb. 11. 13fp. ~~ 30 | ΜΠ]. 18. ἈΝ eee a VIII. 23—IX. 1 4] ix 12. ¥ sat. ΑΥ̓͂. 15—16. 95 CX. 29-98! P Rome Ix, 21. 28. ΠΧ] Matt, II. 23. D8) ΣΙ. 1. Rom. XV. 12. Bile ΧΧΙΙ. 13. 1. Car ΧΥ͂. 32, 609) ΧΧΥ. 8. ae ENE bd, 13|| ΧΧΎΝΙ. ὃ. Rom, ΧΙ. 27. XXVIM11-12. 1 Cor. XIV. 21. 18 274 3d. O!d Test. Is. XXVIII. 16. XXIX. 10. XXIX. 13. ΧΧΙΧ, 14. XL. 3. XL. 3—5. XL. 6—8. XL. 13. XLII. 1—4. XLV. 23. XLIX. 6, XLIX. 8. LII. 5. Lil. 7. LIT. 11—12, Lil, 15. 11,1. LIL. 4. Π]. 5, Π1Π.1 LUI. 9. LIIL. LI. LIV. 1. LIV. 13, LV. 3. avi. 1, LIX, 7—8, LIX. 20—21, LXI. 1—2. LXIV. 3 4 LXV. 1—2, LXVI, 1—2, Jer, VII. 11. New Test. Rom. IX. 33, — X. 11. 1 Pet. Il. 6. Rom. ΧΙ. 8. Matt. XV. 8—9. Mark VII. 6—7. 1 Cor. I. 19. Matt. III. 3. Mark I. 3. John I, 23. Luke III. 4—6. 1 Pet. I. 24—25. Rom. XI. 34. 1 Cor. Il. 16. Matt. XII. 18—21. Rom. XIV. 11. Acts XIII. 47. 2 Cor. VI. 2. Rom. II. 24, — X. 15. 2 Cor. VI.) 17. Rom. XV. 21. John XII. 38. Rom. X. 16. Matt. VIII. 17. 1 Pet. 11. 24 fp. 1 Pet. II. 24 1p. Acts VIII. 32—33. 1 Pet. 1. 22. — If. 24 fp. Mark XV. 28. Luke XXII. 37. Gal. IV. 27. John VI. 45. Acts XIII. 34. Matt. XXI. 13 fp. Mark XI. 17 fp. Luke XIX. 46 fp. Rom. Π]. 15—17. — XI. 26—27. Luke IV. 18—19. 1 Cor. Il. 9. Rom. X. 20—21, Acts VII. 49—50, Matt. XXI. 13 Ip. Mark XI. 17 1p. Luke XIX. 46 Ip. Index I. Page | Old Test. 247 | Jer. IX. 23 155 24 215 || XXXI. 15 85 || XXXVII.— 195] XXXI. 31-34 198 | XXXVI. — 41}, “RRR. 99298 194 AEE ἘΞ 191 | Ezek. XXXVII. 27. 219 | | 256 | Hos. Π. 1 136) — 1.10 118) J], 25 148 23 228) V1.6. 261. 144) x1. 1: 11} XM. 14. 184 ΟΝ 140 | Joel Ill. 1—5 73 ||. IL 28—32 108 | Ill. 5 \ 106} II. 32 3 107 | 4 142 | Amos V. 25—27. 137, τ 411s 39 || Micah V. 1 92 | | 9 63 137 || Hab. I. 5. 20 ll, 3—4. 20 Il. 4. 101 || ἢ 198 50 | Hagg. Il. 6. 41} | Zech. IX. 9. 3 !] 38} XL 13. 226) χῃ 10. 207) xm. 1. 239 | 223 | 4 237 || Mal. I. 2—3. 114] il. 1. 132 | 165 168 |! I. 23—24 168'| IV. 4—5. New Test. 1 Cor. I. 31. Matt. Π. 18. buen, VII. 8—12.- } _wilye Ὁ 2 Cor. VI. 16. Rom. IX. 26. — IX. 25.. Matt. IX. 13. — XII. 7. Matt. 11. 15. 1 Cor. XV. 55. Acts Il. 17—21, Rom. Χ. 13. Acts VII. 42—43. — XV. 16—17. Matt. II. 6. Acts XIII. 41. Heb. X. 37—38. ~ Rom. I. 17. Gal. Il. 11. Heb. XII. 26. ~ Matt. ΧΧΙ, 5. John Xl. 14—15. Matt. XXVII. 9—10. John XIX. 37. Matt. XXVI. 31. Mark XIV. 27. Rom. IX. 13. Matt. ΧΙ. 10. Mark I, 2. Luke I. 17. — VII. 27. — 1.17. Page 67 New Test. 51: 15. 95. tae II. 6. Tete. I], 18. II. 23. Ii]. 3. IV. 4. ΙΝ. 6. UN fai Tle, es DV L057 IV. 15—16. Wi 17. TX, 13. . XI. 10. XII. 7. XI. 18—21. ΧΠΙ. 14—15. XIII. 35. Ὁ XV. 4 fp. . XV. Alp. XV. 8—9. XVIII. 16. ᾿ XIX, 4. - XIX. 5. > XIX, 18. * XIX. 19 fp. XIX. 19 Ip. XXI. 5. * XXI, 13 fp. . Jv INDEX IL OF QUOTATION-PASSAGES IN THE NEW TESTAMENT. Old Test. Mic. V. 1 V2 Eiosepxle Ile Jer; ΧΧΧΙ͂. 15 XXX VIII. — 5 bale τς Nal oe Deut. VIII. 3. ~ Ps, XCI. 11—12 XC. Deut. VI. 16. ΞΕ 15}: Is, VIII. 23—IX. 1 Is, IX, 1—2. =. Tk ἢ. Hos. VI. 6. Mal. 1Π. 1. Hos. VI. 6. Is XL, 14. —VE-9—110 Ps. LXXVIII. 2 2 PROV τ - Exod. XX. 12. Deut. V. 16. Exod. XX]. 17 16 Is. XRIX.13,. Deut, XIX. 18. Gen. I. 27. — V..2. — Il. 24. Exod. XX. 13—16. Deut. V. 17—20. Exod. XX. 12. Deut. V. 16. Lev. XIX. 18. Zech. IX. 9. Is. LVie7. Page 189 22 193 64 194 164 74 | 87 151 225 142 128 ~ 58 129 129 | New Test. Old Test: 127 ||*Matt. XXI. 13lp. Jer. VII. 11. + XXI. 16. 7 Ps. Nile: « XXI. 42. _— CXVIII. 22—23 ON ---ς XXII. 24. Deut. XXY. 5. Hp. Ode 9}: Exod. Ill. 6. * XXII. 37. Deut. VI, 5. “XXII. 39. Lev. XIX. 18. DOMME 42. Ps. CX. 1 {Ὁ - XXVI. 31. Zech. XII. 7. XXVII.9—10. — XI. 13. XX VII. 35. Ps. XXII. 19 τὸς ἦς | » XXVII. 40. Ps. XXII. 2 — ΧΧΙ. --- ᾿ Mark I, 2. Mal. Ill. 1. ᾿ς ὃν ΣΦ ΡΡῚ Ὁ Wie — VI. 9—10. Vil. 6—7. — XXIX. 13. VII. 10 fp. Exod, XX. 12. VIL. 10 1p. Exod. XXI. 17 -- 16 } Χ, Ὁ. Gen. I. 27. — V. 2. X. 7—8. —— il; 24, X. 19 fp. Exod. XX. 13—17. Deut. V. 17—21. X. 19 Ip. Exod, XX. 12. Deut. V. 16. XI. 17 fp. ᾿Ξ ΝΣ: XI. 17 Ip. Το ΠΕ. XII. 10---11. “Ps. CX VII. 22—23 — CXVII. — ΧΙ 19: Deut. XXV. 5. XII. 26. Exod, Ill. 6. ΧΗ, 29—30. Deut, VI. 4—5. 18* 276 New Test. Mark XII. 31. ΧΙ, 36. RYY,, 27, XV. 28. XV. 34. Luke I. 17. I]. 23. II. 24. ΠῚ. 4—6. IV. 4. IV. 8. IV. 10—11. 8 ag. IV. 18—19. Vil.'27. VIII. 10. X. 27 fp. X. 27 lp. XVIII. 20 fp. XVIII. 20 Ip. XIX. 46 fp. XIX. 46 Ip. XX. 17. XX. 28. XX, 42—3. XXII. 37. XXIll. 46. John I. 23. Il. 17. VI. 31. VI. 45. VII. 38. Vil. 42. Vins 17) Χ, 34. ΧΙΙ, 14—15. XII. 38. XII. 40. XIIL 18, Old Test. Lev. XIX. 18. rs.“Cx. 1 cK} Zech. XIII. 7. Is. LIII. 12. /Ps. XXII. 2 — Xxl. — Mal, II. 23—24 — IV. 4—5 Exod, XIII. 2. Lev. XII. 8. Is. XL. 3—5. Deut. VIII. 3. — VI. 13. — XC. Deut. VI. 16. Is. LXI. 1—2. Mal. II. 1. Is. VI. 9. Deut. VI. 5. Lev. XIX. 18. /Ps. XCI. 11—12 Exod. XX. 13—16. Deut. V. 17—20. Exod. XX, 12. Deut. V. 16. re Vis 7: Jer. Vl. 11. Ps. CXVIII. 22 — CXVIIl. — Deut. XXV, 5. Ps. CX. 1 ex} Is. 1111. 12. Ps, XXXI. 6 — ΧΧΧ. — 10. ΧΙ,. 8. Ps. LXIX. 10 — LXVIII. — ν΄ — LXXVIII. 24 — LXXVIl. — Is. LIV. 18. Deut. XIX. 15, Ps. LXXXII, 6 Zech. IX. 9. is, Liv. 1. — YI, 10. _ Ps, ΧΙ, 10 am 1. be ie ἷ ' Index II. Page | New Test. 3 John XV. 25. 27 | 130 20 || ΡῈ] 252} ΧΙ͂Σ 24. 9 47 256 | 219 151 XIX. 37. ba Acts 1. 20 fp. 90 | 239 I, 20 Ip. 60 143 Il. 17—21. 218 | 3|| II, 25—28. 28 | 28 || Il. 34—35. 4 || 4 Ill. 22—23. AS'|| Mull. 25. 108 ΚΝ. if. 106 | | IV. 25—26. 78 || VII. 3. 28 | VI. 6—7: | VIL. 26—28. 20.1) SW. 32. 29° VII. 33—34. |) VIL. 35, IS Vail 91: 219 || VII. 40. 29 | Vil. 42—43. | VIL. 49—50. 60 | VIII. 82—33. lay 22; 198 | 263 264 | 49 | XI. 3. 4 | XIUL 34. XI. 35. 222 | 106 XIll. 41. 233 ΧΙ, 47. 5 XV. 16—17. Exod. XXXII. 1, or 23. 44 Amos V. 25—27. 169 Is. LXVIJ. 1—2. 132 — LI. 7—8. 92 1 Sam. XIII. ‘4 84 1 Kings Ps. LXXXIX. 21 ) S4 — LXXXVIII.— — 1. 7. 6 Is; LV.°8. 50 Ps. XVI. 10 ) 6 — xv, — Hab. 1. 5. 183 Is. XLIX. 6. 144 Amos IX. 11—12. 201 Old Test. Page /Ps. XXXV. "Ἢ 30 — XXxIV.— ~ — XXXVIII. 20 } 30 — XXXVII. — — LXIX. 5 — LXVIII.— ) 3 — CIX. 3 — CVIII, — mn — XXII. 19 4 — ΧΧΙ. — Exod. XII. 46. 31 Ps. XXXIV. 21 \ 31 — XXxIill. — Zech. XII. 10. 131 9 APs. LXIX. 26 -- ant τ -— CIX. 8 } 4 — CVIII. — Joel Ill. 1—5 — II. 28—32 ) a / Ps, XVI, 8—11 — Xv — } me — CX. 1 ca ee Ρ Deut. XVIII. 15, 16, 18, 19. 241 Gen. XXII, 18. 32 Ps. CXVIII. 22 \ 152 — ΟΧΥΤΙ. — — II. 1—2. 5 Gen. XII. 1. 169 — XV. 13—14. 243 Exod. II. 18—14. 244 — Ill. 6, 15. 50 — III. 5, 7,8,10. 199 aa Π,. 14. 102 Deut. XVIII. 15. 143 New Test. Acts XXIII. 5. XXVIII. 26—27. Rom. I. 17. Il. 24. Ill. 4 fp. II. 4 Ip. 1Π. 10, Tl. 11—12. Ill. 13 fp. Ill. 13 1p. ΠΙ. 14. IX. 27—28. IX. 29. IX. 33. Old Test. Exod. XXII. 27 XXII. 28 Is. VI. 9—10. Hab. II 4. Is. 11]. 5. Ps. CXVI. 11 oxy. 2 _— 1116 ed eee Eccl. VII. 20. Ps. XIV. 2—3 — XIII. ~ — V. 10. — CXL. 4 — CXXXIX, — Χο ΙΧ. 28 Is. LIX. 7—8. — XXXV.— Gen. XV. 6. Ps, XXXII. 1—2 == OOM Gen. XVII. 5. — XV. 5. Exod. XX. 17. Deut. V. 21. Ps. XLIV. 23 — XL. — \ Gen. XXI. 12. — XVIII. 10. — XXV. 23. Mal. I. 2—3. ~ Ps, XXXVI. 2 \ - ; Exod. XXXIII. 19. Exod. IX. 16. Hos. Il. 25 welled \ — Il. 1 a 10 Is. X. 22—23. — 1, 9. — VIII. 14. — XXVIII. 16. Lev. XVIII. 5. Deut. XXX, 12—14. Is. XXVIII. 16. Joel Ill. 5, = 92 ᾿ 15: ΠῚ 7: — LID. 1. Ps. XIX. 5 — XVIII. — } Index II. Page New Test. 17 | Rom. KG: 19. Xe 031 97 Wh ΠῚ 2 440 || ΧΙ 4. 184 XI. 8. 16 82. xT, 910. 66 ᾿ 5 , 26: 21. 56 XI. 27, 6 || τὶ 34; : Ie 10. | XIE. 20, | XIII. 9 fp. 133 | P 2286 XIII. 91p. | IY lle sella ae 111 | XV. 9. 99. : qi) &Vs 10: gi XV. 11. 15 75 Ἔν ΞΙΣ a | ἘΝ 21. 8 "1 Cor. 1.. 19. Way lt 91: 8 | 17) U9 8 153} IL. 16. | TIL. 19. 61) in. 90. 19} VI. 16. 203 || IX. 9. it he ee: 246 || X. 20. 241) X. 26. 44 || 28 Ip. in ¢. 259 || XIV. 21 155 || XV. 25 9 [ Khe ee ΠΣ: 146) XV. 32. 107] XV. 45. BU Reese ] XV. 55 yi Old Test. Page Deut. XXXII. 21. 33 :- ον 15" 114 A Kings XIX. 14 67 : Kings XIX. 18 185 Deut. XXIX. : 85 Tse ene 10: 85 Ps. LXIX. 23—24) . "— LXV. — } ot ἘΝ )0. oe 207 Ξε Ὁ ΠΣ Oe 207 — XL. 13. 113 Deut. XXXII. 35. 155 Prov. αν. 21-- 99 On Exod. XX. 13—17. 9 Deut. V. 17—21. 9 Lev. XIX. 18. 10 [seein 29. 261 _#?s. LXIX. 10 10 == ΠΝ ΝΠ --- -- XVII. 50 ν 5 — XVII. — } : Deut, XXXII. 43. 107 Ps. CXVII. 1 : 33 — CXVI. — \ Is. XI. 10. 103 — Π|. 15. 108 — XXIX. 14. 147 Jer. IX. 23 67 — 24 ᾿ ΪΞ- ΠΥΙ͂Ρ..3 223 — 4 237 ===>, 113}- 148 208 ν. 15. 24 Ps. ΧΟΙΝΟΙ 34 > = XC t= Gen. II. 24. 109 Deut. XXV. 4. 100 Exod. XXXII. 6. 10 Deut. XXXII. 17. 62 Pee eNiVeret 10 =2 XX —= Is. XXVIII. 11—12. 156 Ps Cx I 69 — CIX.— Ξ Al Gare 34 Is) Xx 19: 100 Gen. II. 7. 56 ISP VES: 134 Hos. XIII. 14, 135 (7 |) 278 New Test. 2,Cor. ἘΝ. 122 © VID 2. VI. 16. VI. 17, VI. 18. Vil. 15. IX. 7. IX. 9. ΧΙΠ. 1. Gal. IIL. 6. Ill. 8. 11. 10. ΠῚ. 11. Ill. 12. Il. 13. Ill. 16. IV. 27. IV. 30. V. 14, Eph. IV. 8. 1 Tim. V. 18 fp. V. 18 lp. 2 Tim. Il. 19. Heb. 1. 5 fp. 1. 5lp. L. 6. LG 1, 8—9. Index 11. Old Test. Page || New Test. Ps. CXVI. 10 } 10 | Heb. Π. 12. — CXV. 1 Is. XLIX. 8. 11} I. 13 fp. Ley. XXVI. 11—12. 51 Il. 13 1p. Ezek. XXXVII. 27. 51 Til. 7—11. Is. LIf. 114—12. 73 || 2 Sam. VII. 8, 14 g3 || ΠΗ. 15. 2 Kings —— Exod. XVI. 18. 20 IV. 3. Proy. XXII. 9 } 151 — ΧΧΙΙ. 8 IV. 4. Ps. CXII. 9 } 11 Vier — CXI. — Deut. XIX. 15. 186 V. 5. V. 6. Gen. XV. 6. 115 — Xi. 3. 52 VI. 14. — XVIII. 18. 52 || (VII. 17, 21. Deut. XXVII. 26. 158 Hab. Il. 4. 1417. ὙΠ]. 5. Lev. XVIII. 5. 45 ΠῚ 6——1 2. Deut. XXI. 23. 187 | Gen. XXII. 18. 11 IX. 20. ἴα, Leet: 101] X..5—7. Gen. XXI. 10. 68 | Lev. XIX. 18. 11 X. 16—17. Ps. LXVIII. 19 ᾿ 35 X. 30. — LXVil. — 265 Gen. II. 24. 187 || X.37—38. Exod. XX. 12. 149 ΧΙ 8. Deut. V. 10. 149 XI, 21. XII, 5—6. — XXV. 4. 113 XII. 20. 39 ΧΙ. 21: |) ΣΙ 0. Numb. XVI. 5. 21|| XIII. 5. Ps, Il. 7. 12, ΧΙ. 6. 2 Sam. VII. 14 } 12 | 2 Kings — — } Ps. XCVII. 7 _, || James 1], 8. e 15 — XCVI. — } hehe pes bs — CIV. 4 | 36 | — Cill. — iW 128 14] II, 28. τυ ἈΕῚ 7 0... ; το IV. 5. end eg ἀτο — CX. 1 13 — CIX, — 1 Pet. 1. 10. — VIII. 5—7. 118 I, 24—25. Old Test. Ps. XXII. 23 — ΧΧΙ. — Is. VL. 11. — VIII. 18. Ps, XCV. 7—11 — XCIV. 8—i1 ..-- XCV. 7—8 — XCIV. 8 — XCV. 11 “=. CE - Gen. II. 2. Ps. XCV. 7—8 ae ROLY 8 — Il. 7. Die | — CIX.— Gen. XXII. 17. Ps. CX. ΕἸ — CIX. — Exod. XXV. 40. Jer. XXXI. 31—34 — XXXVIII. — Exod. XXIV. 8. Ps. XL. 7—9 — XXXIX.— Page 21 17 101 210 13 13 57 “ 14 14 86 14 213 ᾿ 248 37 119 Jer. XXXI. aa) 213 — XXXVIII. — Deut. XXXII. 35—36. 160 Ps. CXXXV. 14 — ΟΧΧΧΙ͂Ν. — Hab. 11. 3—4. Gen. ΧΧΙ. 12. a= AVI 51: Prov. Ill. 11—12. Exod. XIX. 12—13. Deut. IX. 19. Hag. Il. 6. Deut, ΧΧΧΙ. 6, 8. Josh. 1. 5. Ps. CXVIII. 6 — CXVII. — Lev. XIX. 18. Exod, XX. 13—14 — — 13. 15. Deut. V. 17—18. Gen. XV. 6. Prov. Ill. 34. — X. 12. Lev. XI. 44. Is. XL. 6—8. } 38 New Test. 1-Pet. 056: HM Ἵ. I 9: Il, 22. Π. 24 fp. II. 24 Ip. Index II. 219 Old Test. Page New Test. Old Test. Page Is. XXVIII. 16. 215 || 1 Pet. II. 10—12, Ps. XXXIV. 13—17 ᾿ 69 »Ps. CXVII. 22 HG — XXXII, — c= OX a Il. 14—15. Is. VIII. 12—13, 215 Exod. XIX. 6. 53 IV. 8. Prov. X. 12. 137 τῇ Is, LIII. 9. 63 ι 2 Pet. Il. 22fp. Prov. ΧΧΥ͂Ι. 11. 138 “STi 4, 11,42). Ta ee ue — LIIl. 5. 39 || Rev. Il. 27. = Ps. il, 9. 138 1 BS2387 .T958 The Old Testament in the New: A ‘ ‘ ! Ι —— rinceton Theo! | | ii {111 1. 1012 00080 204 Ὁ = ΠῚ Ό Ξ ΠΙ͂ τὶ "ΤΊ = Sp wl. eo ts a LB Ἢ |" y νὰ = με eo ν᾽ be : CS = @ i) ἘΞ J Po FE il, D Ὁ ς n > ne eine ΓΝ Ὶ τὴ aoe j mn if Ii Wades Hy a Ἂν" i. ie i 161 | ΜΠ ὯΝ a "Δ, ἊΝ ah Ae ; ἢ Ap i